LIBRARY OF CONGRESS, 



Shelf ._,Jfc3^ 

UNITED STATES OF AMERICA. 



Entered according to Act of Congress, in the year 1894, by 

W. J. FAUST, 
In the Office of the Librarian of Congress, at Washington. 



Analytic Articles 



ON 



BAPTISM, 

THE RITUAL AND DOCTRINAL UNITY OFTHE BIBLE. 



AND 



The Constitutional Identity of the Church 
Through all the Ages, Etc. 



BY PROF. W. J. FAUST, A.M., V.D.M. 




Nashville, Tenn. : 
printed for the author. 

1893. 



rf$ 2»* 



$ N 



E LlBR 



V SGTON 



NOTES PREFATORY. 



These "Articles" — though alphabetically ar- 
ranged — are not claimed to be exhaustive. The cap- 
tions given may in some cases be considered even 
arbitrary or fortuitous. But the arguments have been 
prepared mainly on the plan of starting from the 
Pentateuch, or as near it as the subject in hand is 
seen to begin, and then following consecutively and 
conscientiously the plainest statements of Scripture. 
The whole Bible is taken as a unity. Its Divine 
germ — wonderfully developed even in the Pentateuch 
as the gospel of our salvation — is contained in the 
very first section of Genesis, — as the towering oak is 
enveloped in the tiny acorn. 

The aims here have been to glorify God, and ho?ior 
his word, by showing how this word repels assaults 
made upon " Orthodox}'" in general, and upon the 
unity of the Divine Teachings in particular, — as held 
by Presbyterians, Methodists, and others. As God is 
one, his creation one, his infinite purpose in some 
sense one, so his word - Divine Truth — must contain 
the elements of perfect self-consistency and univer- 
sality, and hence must be one in aim, eternal and im- 
mutable. 

In making quotations, both common versions of our 
English Bible have been used, and sometimes even a 
marginal rendering has been preferred. We hope 
many readers may thoroughly examine the subjects 
here set forth, and then conscientiously decide whether 
or not the above specified designs have been success- 
fully executed. W. J. F. 



INTRODUCTION. 



It is one very strange interpretation of i Pet. iii. 
21, to make it teach that the mode of water-baptism 
gives a " good conscience." But has not this anomaly 
been countenanced by teachers in all the Christian 
denominations? 

To hold that whatever mode satisfies the subject's 
conscience is the mode for him, is to declare that no 
specific mode is taught in Scripture, — and that this 
matter has been left entirely to human preference. 
Such teaching is a discount on our oft-vaunted intelli- 
gence. 

Nothing can give a "good conscience " that cannot 
remove guilt and a sense of personal condemnation. 
To do this, the blood of Christ alone is sufficient — 
there is no other antidote for sin — and this remedy 
cannot allow with itself the association of an auxili- 
ary, and especially one that is of human devising. 

The ke}'-word here is "conscience;" subsidiary 
to this is " cleanse^ i John i. 7; " next is the agency 
or instrument — the " blood of Jesus Christ." Then, 
the " conscience cleansed by the blood of Jesus 
Christ " expresses the saving baptism. 

Another less prevalent absurdity is making Heb. 



6 INTRODUCTION. 

ix. 9, 10 refer to washing things unconsecrated and 
inanimate outside the tabernacle. "Conscience" is 
again the key- word. " The worshiper " alone was the 
subject of those " carnal ordinances;" on him alone 
were they " imposed" — not on senseless objects that 
could not use "meats" and " drinks," nor suffer 
pangs of " conscience," nor even in the least appre- 
ciate the " various baptisms." 

A kindred erroneous interpretation is shown in giv- 
ing the word " water" a literal meaning in Eph. v. 
26, and it seems to be countenanced in translations. 
But the true reading is, " That he might sanctify and 
cleanse it by the washing of water in [Gr. en] the 
word; " " water " here meaning " truth," as John xvi. 
17, "Sanctify them through thy truth; thy word is 
truth." Even "rain" represents Divine truth, Isa. 
lv. 10, 11. 

Other similar criticisms might be offered ; but only 
the ordinary translations of Col. ii. n, 12 will be here 
mentioned : Why translate the same two little Greek 
words by "wherein " when in the same sentence they 
had just been properly rendered " in whom?" And 
why further obscure the sense by the addition of un- 
necessary prepositions ? 

W. J. Faust. 

Lamar, Ark., October 24, 1893. 



ARTICLES 

On a Number of Biblical Subjects. 



Article i. Anoint-ed-ing. This word occurs 
in the Bible over 150 times. It expresses a baptismal 
consecration, dedication, or devotion to religious pur- 
poses, — use, office or service. The action involved is 
generally expressed by " pour" — but also by u sprin- 
kle," Lev. viii. 11, 30. Often it seems equal to " sanc- 
tify." It also appears to denote fitness or qualification 
for the purpose or object intended, as oil symbolized 
the grace and strength which come by the Holy 
Spirit. 

Of the intended priests God said to Moses (Ex. 
xxviii. 41), "Thou . . . shalt anoint them, and 
consecrate them, and sanctify them, that they may 
minister unto me in the priest's office;" of Aaron 
(xxix. 7), "Then shalt thou take the anointing oil, 
and poiir it upon his head, and anoint him." In Ex. 
xxx. 26-30, and xl. 10-15, are given instructions as to 
anointing the tabernacle and its vessels as well as the 
priests. 

In 2 Sam. xxiii. 1, 2, we have this expression : 



8 ANOINT-ED-XNG, 

" David the son of Jesse said, and the man who was 
raised upon high, the anointed of the God of Jacob, 
and the sweet Psalmist of Israel said, The Spirit of 
the Lord spake by me, and his word was in my 
tongue." The words " Messiah" and " Christ" both 
mean the "Anointed." The Savior is thus mentioned 
in Psa. ii. 2, and meant in xlv. 6, 7. 

In Luke iv. 18, 19 is partially quoted this from Isa. 
Ixi. 1-3, " The Spirit of the Lord God is upon me ; 
because he hath anointed me to preach good tidings 
unto the meek ; he hath sent me to bind up the 
broken-hearted, to proclaim liberty to the captives, 
and the opening of the prison to them that are bound ; 
to proclaim the acceptable year of the Lord, and the 
day of vengeance of our God; to comfort all that 
mourn ; to appoint unto them that mourn in Zion, to 
give unto them beauty for ashes, the oil of joy for 
mourning, the garment of praise for the spirit of 
heaviness ; that they might be called Trees of right- 
eousness, the planting of the Lord that he might be 
glorified." Compare Matt. iii. 16 and Acts x. 38, 
" God anointed Jesus of Nazareth with the Holy Ghost 
and with power." 

Thus God " anointed " the Savior; he, the Christ, 
" poured " out the Holy Spirit, who " sprinkles " 
the Savior's blood upon our hears, and "pours abroad" 



ANOINT. — ANTITYPE. 9 

the love of God in them, giving us the " anointi?ig " 
and '' sealing" mentioned in i John ii. 20, 27, and 2 
Cor. i. 21, 22, with Eph. i. 13. Hence, " Christians " 
are followers of the Anointed ; or, they are " anointed 
ones,'' even askings and priests unto God; see Ex. 
xix. 6 and Rev. i. 6, v. 10. 

Art. 2. Antitype — Antitupon. This word occurs 
in the Greek of 1 Pet. iii. 21. Thus translate: " Ac- 
cording to which also antitype baptism," or, baptism 
in the antitype, " doth now save us," etc. In this 
verse Peter tells us, after mentioning water, that we 
obtain a good conscience by [antitype] " baptism." 
Paul tells us we get rid of an evil conscience by 
" sprinkling" (Heb. x. 22), and in this matter it is the 
blood of Christ thus applied by the Holy Spirit. See 
John xvi. 13, 14; 1 Cor. vi. 11, " But ye are washed, 
but ye are sanctified \ but ye are justified (1) in the 
name of the Lord Jesus, and (2) by the Spirit of our 
God;" Tit. iii. 5; Heb. ix. 13, 14; x. 29; 1 Pet. i. 2; 
" Elect according to the foreknowledge of God the 
Father in sanctification of the Spirit, unto obedience 
and sprinkling of the blood of fesus Christ ; " Rev. i. 5, 
" Unto him that loved us, and washed us from our sins 
in his own blood" etc. See also vi. 11 ; vii. 14 ; xix. 8, 
and 1 John i. 7, " The blood of Jesus Christ his Son 



io antitype. — Baptize. 

cleanseth us from all sin." Whatever cleanses us 
from sin saves us. Then, as sin is the only cause of 
an evil conscience, and the blood of Christ is the only 
antidote, and as getting rid of an evil conscience and 
obtaining a good one are the same thing, we here 
have " sprinkling " equaling " baptizing' ' or " bap- 
tism,'' and the action involved is interchangeably so 
called. Hence, this must be true in the type, or water 
baptism, if it is true in the antitype, — and that it is so 
we here see positively demonstrated. Man can bap- 
tize his fellow-being only into or in the name of 
Christ; and the Holy Spirit must baptize us into 
Christ himself, i Cor. xii. 13. 

Art. 3. Baptize. In the New Testament, 
as an active verb, baptize* occurs ... 25 times ; 
and as a passive verb, " ... 48 times; 

as a participle ... 4 times ; 

with article, ho baptizon (Mark vi. 14) . . 1 time; 

as a name, Baptist es occurs 14 times ; 

as an act, baptismosf " 4 times ; 

and baptisma [a state], " 22 times; 

total, 118 times. 

By considering such passages as Num. viii. 5-7, and 

* Twice translated " wash." 

t Three times translated " washing." 



BAPTIZE. 1 1 

even by comparing verses 21 and 22 of Heb. ix., we 
necessarily see that sprinkling equals purifying. 
Then (from Art. 2) purify, or cleanse, is at least one 
meaning of baptize. This fact is again shown from 
John iii. 22-26. (See also ii. 6. The " firkin" equals 
only 7^ or 10 gallons.) The same truth is still again 
shown when Mark vii. 2-4, 8, 15, and L,uke xi. 38-41 
are compared in the original; and in Mark vii. 4, 
where we have baptizontai — " wash " — " some ancient 
authorities read sprinkle themselves." See Revised 
Version. Thus, " wash" here means " sprinkle." 

In the Greek of Heb. ix. 10 we have the words 
"diaphorois baptismois" meaning " various baptisms," 
different in kind — and one of these we see expressed 
in verse 13 as "rantizousa " — " sprinkling " blood and 
ashes of a burnt heifer. The same word occurs again 
in verses 19, 21, and, with verse 22, is seen to equal 
" cleansing." By consulting Ex. xxix. 4, 7 ; xxx. 18- 
2i, 26-30; xl. 12; L,ev. iv. 7; viii. 6-12; Num. viii. 
5-7; xix. 17-21, we may satisfy ourselves or others 
that in the tabernacle service there were no " diverse 
washings" (or " various baptisms") presented or re- 
quired, except such as were performed by anointing, 
pouring, and sprinkling. Yet the context shows, and 
all authorities agree, that these " washings " were the 
" various baptisms." Among these, also, no vessel or 



I 2 BAPTIZE. — BELIEVE. 

preparation is specified for an intended or possible 
bodily immersion. If there had even been a vessel 
large enough, one bodily immersion would have at 
least ceremonially polluted any quantity of standing 
water in which the action was performed. 

Art. 4. Believe. In the New Testament we 
have this word and its cognates over 250 times, and 
about 200 times in reference to God, or Christ and his 
salvation. It also thus occurs a few times in the Old 
Testament. But words of similar import are there 
found in more than 200 places. 

In Gen. xv. 6, it is said of Abram, "And he be- 
lieved in the Lord; and he counted it to him for 
righteousness." 

Num. xiv. 11, "And the Lord said unto Moses, How 
long will this people provoke me? and how long will 
it be ere they believe me, for all the signs which I 
have showed among them? " See Psa. cvi, 24, " They 
despised the pleasant land, they believed not his 
word." 

In Deut. xxxii. 20, God calls the Israelites " chil- 
dren in whom is no faith." In 2 Kings xviii. 5-7, it 
is said of Hezekiah, " He trusted in the Lord God of 
Israel. . . . He clave to the Lord, and departed not 
from following him, but kept his commandments," 



BELIEVE. 13 

etc. 2 Chron. xx. 20, " Believe in the Lord your God, 
so shall ye be established; believe his prophets, so 
shall ye prosper." 

Psa. xxxiv. 8, " Oh taste and see that the Lord is 
good ; blessed is the man that trusteth in him." 

Prov. xvi. 20, "Whoso trusteth in the Lord, happy 
is he." Isa. vii. 9, "If ye will not believe, surely ye 
shall not be established;" xxvi. 3, 4, "Thou wilt 
keep him in perfect peace, whose mind is stayed on 
thee, — because he trusteth in thee. Trust ye in the 
Lord forever ; for in the Lord Jehovah is everlast- 
ing strength;" xxviii. 16, "He that believeth shall 
not make haste," or "be confounded; " xliii. 10, "Ye 
are my witnesses, saith the Lord, and my servant 
whom I have chosen ; that ye may know and believe 
me, and understand that I am he; before me there 
was no God formed, neither shall there be after me." 

Jer. xvii. 5-8, " Thus saith the Lord, Cursed be the 
man that trusteth in man, and maketh flesh his arm, 
and whose heart departeth from the Lord. For he 
shall be like the heath in the desert, and shall not see 
when good cometh ; but shall inhabit the parched 
places in the wilderness, in a salt land and not inhab- 
ited. Blessed is the man that trusteth in the Lord, 
and whose hope the Lord is. Fof he shall be as a 
tree planted by the waters, and that spreadeth out 



14 BKUEVE. — BLOOD. 

her roots by the river, and shall not see when heat 
cometh, but her leaf shall be green ; and shall not be 
careful in the year of drought, neither shall cease 
from yielding fruit." Nah. i. 7, " The Lord is good, 
a strong-hold in the day of trouble ; and he knoweth 
them that trust in him." 

Mark ix. 23, " Jesus said unto him, If thou canst 
believe, all things are possible to him that believeth." 
Luke viii. 50, " But when Jesus heard it, he answered 
him, saying, Fear not ; believe only, and she shall be 
made whole." John iii. 18, 36, " He that believeth on 
him is not condemned ; but he that believeth not is 
condemned already, because he hath not believed in 
the name of the only begotten Son of God;" " he 
that believeth on the Son hath everlasting life." 
Acts x. 43, "To him give all the prophets witness, 
that through his name whosoever believeth in him 
shall receive remission of sins ; " xiii. 38, 39, . . . 
" Through this man is preached unto you the for- 
giveness of sins ; and by him all that believe are 
justified from all things, from which ye could not 
be justified by the law of Moses." 

Art. 5. Blood. Two fundamental principles are 
to be here considered. First, that blood is or repre- 
sents life, Gen. ix. 4; second, "And without shedding 



BI.OOD. 1 5 

of blood is no remission of sins." Both facts corre- 
spond to the original penalty against disobedience 
Gen. ii. 17; hence, blood on the door-posts protected 
the Israelites in Egypt, Ex. xii. ; and blood sprinkled 
as the law required made atonement for the sins of 
the people. See Leviticus and Hebrews. The blood 
sprinkled upon the people (Ex. xxiv. 8) after their 
promise of obedience, baptized them into a public 
and special covenant relationship with Jehovah ; and 
the antitype of this blood is specified in Matt. xxvi. 
28; Mark xiv. 24; L,uke xxii. 20; 1 Cor. xi. 25, and 
1 John v. 8. Compare also John vi. 53 with 1 Cor. 
x. 16, and John iii. 5 with xix. 34. 

Christ then is the way, the truth, and the life (John 
xiv. 6) ; Heb. x. 19-22, " Having therefore, brethren, 
boldness to enter into the holiest by the blood of 
Jesus, by a new and living way, which he hath conse- 
crated for us, through the vail, that is to say, his 
flesh ; and having a high priest over the house of 
God ; let us draw near with a true heart in full assur- 
ance of faith, having our hearts sprinkled from an 
evil conscience, and our bodies washed with pure 
water." 

There is only one entrance into this Way, and that 
is baptism by the Holy Spirit, 1 Cor. xii. 13; Gal. iii. 
27. This baptism is the blood of Christ sprinkled on 



l6 BLOOD.— BRIDK.— BURIED. 

the heart, Heb. ix. 13, 14, etc. This blood, in its ben- 
efits, availed from the beginning, Heb. ix. 15, 26, and 
ch. xi. entire, — a precious record. 

Art. 6. Bride — Bridegroom. Many Scriptural 
expressions represent the Church as the bride of pur 
Redeemer ; and during his ministry on earth, she ap- 
pears to have been only in the stage of timid youthful 
bloom, and yet she was endowed with her enraptur- 
ing beauty; Joel ii. 15, 16, " Blow the trumpet in Zion, 
sanctify a fast, call a solemn assembly; gather the 
people, sanctify the congregation, assemble the elders, 
gather the children, and those that suck the breasts ; 
let the Bridegroom go forth of his chamber, and the 
Bride out of her closet; " John iii. 29, " He that hath 
the bride is the bridegroom; but the friend of the 
bridegroom, which standeth and heareth him, rejoic- 
eth greatly because of the bridegroom's voice ; this 
my joy therefore is fulfilled/' Compare Matt. ix. 
15, "And Jesus said unto them, can the children of 
the bridegroom mourn, as long as the bridegroom is 
with them ? But the days will come, when the bride- 
groom shall be taken from them, and then shall they 
fast." See also Matt. xxv. 1-13; Eph. v. 23-32; Rev. 
xxi. 2 ; xxii. 17. 

Art. 7. Buried. The importance of this word 



BURIED. 17 

here arises from its use in two passages — Rom. vi. 
1-7 and Col. ii. 10-12: " . . . How shall we that 
are dead to sin live any longer therein? Know ye not 
that so many of us as were baptized into Jesus Christ 
were baptized into his death ? Therefore we are buried 
with him by baptism into death, that like as Christ was 
raised up from the dead by the glory of the Father, even 
so we also should walk in newness of life," etc. " In 
whom also ye were circumcised with the circumcisioji 
made without hands, in putting off the body of the sins 
of the flesh by the circumcision of Christ ; buried with 
him in baptism, wherein also ye are risen with him 
through the faith of the operation of God," etc. There 
is a " baptism unto repentance " — a preparatory Divine 
influence upon every sinner's heart — before " the 
blood of sprinkling " can be applied, — just as John 
the Baptist preceded and heralded the coming of 
Christ the true Purifier. 

If we should admit that "buried" indicates here a 
meaning attached to baptizo, still even this supposed 
classical admission would not by any means substan- 
tiate immersion as the specific mode for water-baptism 
with Christians ; for, among other reasons, these pas- 
sages represent us as " buried" by or " through bap- 
tism unto " or " into death ; " and then w r e are imme- 
diately raised by or " through faith in the working of 



l8 BURIED. 

God." Now, this last expression can never apply to 
the literal performance of this ordinance. Therefore, 
it was not so intended ; and every one knows that in 
a Christian sense the first clause is never literally 
practiced ; as it would be criminal by all laws, human 
and Divine. Besides, no standard lexicon ever de- 
fines baptizo by " bury;" but, often, by overwhelm. 

Literally, a man should not be buried before he is 
dead ; and when, as " the body of sin," he is buried 
" into death," he must so remain, " For he that is dead 
is freed from sin," hence he is thus left forever bur- 
ied, or " covered " as to the " body of sin." 

Again, if any stress is here placed upon a supposed 
primary meaning of " baptize" there must be an equal 
stress put upon the original meaning of " circumcise ;" 
and we should then be driven into inextricable con- 
fusion, for, as here used, both words have the same 
spiritual signification, and refer to the " hiding," 
"covering," "burying," or "destroying" of sin by 
the atonement of Jesus Christ, into or unto whose 
death we have been baptized with " the blood of 
sprinkling," (Heb. xii. 24). Thus " are we dead with 
Christ from the rudiments of the world," and " our 
life is hid with Christ in God" (Col. ii. 20; iii. 3), and 
he has become to us a " hiding-place from the wind, 
and a covert from the tempest," (Isa. xxxii. 2). 



BURIED. 19 

The Hebrew word (kippurim) for atonement means 
" coverings." The sufferings of Christ in shedding 
his blood to make the atonement were by himself 
designated as his "baptism." (Luke xii. 50.) "And 
Jesus said unto them, Ye shall indeed drink of the 
cup that I drink of, and with the baptism that I am 
baptized withal shall ye be baptized." (Mark x. 39.) 
Accordingly, when we, by the influence of the Holy 
Spirit, are baptized unto the death of sin, and into 
the fellowship of Christ's death and resurrection, w 7 e 
voluntarily and personally accept the "covering" 
and the means of reconciliation which he has so 
gloriously provided. Baptism unto the death of sin 
produces true repentance, which through faith is fol- 
lowed by an application of the atonement, and this 
by a spiritual resurrection (John v. 24) unto newness 
of life, — unto being a new creature (2 Cor. v. 17), as 
the "planted" grain, or "a corn of wheat falling 
into the ground" (John xii. 24) in some sense loses 
its own inherent lif£ and individuality by germinat- 
ing into a new and "fruitful" mode of existence. 
Paul uses the same analogy in delineating the future 
resurrection of the body (1 Cor. xv. 37, 38). Whence 
we see, that as atonement means covering, so its per- 
sonal application, in "covering" the dead " body of 
sin," is impressively called a " burial." [Cf. Jas. v. 20. 
and 1 Pet. iv. 8.] 



20 BURIED. 

The death of sin in us is our "likeness" to the 
death of Christ, — both are through a "baptism," — 
and our regeneration or spiritual life in him is our 
"likeness" to his resurrection. Though we are also 
" crucified " with Christ, " nevertheless we live " 
(Gal. ii. 20), as God " hath quickened us together with 
Christ," and "hath raised us up together, and made 
us sit together in heavenly places in Christ Jesus." 
(Eph. ii. 4-6.) Now let us translate Col. ii. 11-13 in a 
literal manner: 

" In whom also ye were circumcised with a circum- 
cision not made with hands in putting off the body of 
the flesh by the circumcision of Christ, having been 
buried together with him through baptism, — with 
whom also ye were raised together through the faith 
of the operation of God's having raised him from the 
dead; and you, being dead in your sins and the un- 
circumcision of your flesh, hath he qtiickened together 
with him, having forgiven } r ou all trespasses," etc. 
Thus it is all " with him." 

As the "circumcision" here was "made without 
hands," it must of course have been spiritual — a work 
upon the heart (Deut. x. 16 ; Jer. iv. 4 ; Rom. ii. 28, 29) ; 
" For we are the circumcision, who worship by the 
Spirit of God, and glory in Christ Jesus, and have no 
confidence in the flesh " (Phil. iii. 3) ; therefore, we 



BURIED. 11 

again see that this " baptism" must have been spir- 
itual, since the two words are interchangeably em- 
ployed to express the very same divine operation. 
Christ said, " But I have a baptism to be baptized 
with; and how am I straitened until it be accom- 
plished? " (Luke xii. 50) ; just before he died he said, 
"It is finished" (John xix. 30), using both times the 
same word in the original. Hence, this " baptism " 
was " accomplished" while he was on the cross, and 
we thus see the connection between " baptize" and 
"crucified." (Rom. vi. 3-6.) 

Christ's blood was "poured out" even "unto 
death " (Isa. Hii. 12) ; but himself laid down his own 
life (John x. 17, 18), and he was raised by divine 
power ; so, our agency concurring, we are " crucified " 
with him, " buried " with him in our being " covered " 
by his atonement, "made alive" and "raised to- 
gether " with him, — all through the glorious and 
blessed operation of the same divine power. 

We may summarize, that as the sprinkling of blood 
upon the Jewish altar demonstrated the death of a 
sacrificial victim, — and as sprinkling the "water of 
purification " upon a person was in some cases a cer- 
emonial announcement that he had just returned 
from a burial (Num. xix.), — so, in our baptism by 
pouring or sprinkling, we openly symbolize the death 



22 BURIED.— CHRIST. 

of Christ on the cross, when he " poured out " his 
life, and was baptized with his own blood, — and we 
also profess our own death unto sin, and that we as 
sinners have been " covered" by the atonement of 
Jesus Christ, our body of sin being forever " buried." 

Art. 8. Christ— the Messiah — is the grand cen- 
tral character of the Bible. In his personality is 
principally revealed the speaking Jehovah of the 
Old Testament. But, passing a thousand questions 
concerning him, let us now investigate the facts in 
reference to his baptism. Many have thought it un- 
reasonable to deny that Christ was immersed. We 
deny. Let us consider : 

i. If baptism was at first administered by immer- 
sion at all, or exclusively, why do we, under the ex- 
isting circumstances, never have this word in the 
Bible, and so often have the words anoint, pour, and 
sprinkle ? 

2. When, where, and by whom was affusion intro- 
duced, and immersion so abrubtly discontinued, if it 
had been prevalent ? 

3. As immersion ca?inot be found in the temple and 
tabernacle services of the Old Testament, if "baptize" 
meant nothing but "immerse" among the ancient 
heathen Greeks, and was so introduced by Christ and 



CHRIST— HIS BAPTISM. 23 

his apostles, then baptism — by immersion — is a rite 
adopted into Christianity from heathenism ! 

4. But, if Christian baptism was originally by affu- 
sion only, it then has its ancestry, like the eucharist, 
in the temple and tabernacle services, and even be- 
yond Sinai and the Red Sea. (See Matt. xxi. 25.) 

5. We have no Scripture proof against sprinkling 
and pouring — but we have it agai?ist immersion ; we 
have in the Bible nothing positive for immersion — but 
have a great deal that is positive for sprinkling and 
pouring. These two words indicate a work (or state) 
— though it is sometimes only ceremonial or sym- 
bolic — characterized by the words anointed, clean, or 
cleansed, purified, sarictified, and holy, which in their 
various forms and derivatives occur in the Bible at 
least a thousand times. Consequently, they all are 
of great importance. But what can we here say for 
the importance of a word which in no form ever oc- 
curs in the Bible ? 

Now, John the Baptist was the Elias foretold in 
Mai. iv. 5; (see Matt. xi. 13, 14). The priests, and the 
Jewish people generally, expected Elias and Christ to 
baptize — to " purify " — when they came. " Why bap- 
tizest thou, then, if thou be not the Christ, nor Elias, 
neither that prophet ?" (John i. 25.) Whence origi- 
nated this expectation ? There is in Mai. iii. 1-4 a 



24 CHRIST — HIS BAPTISM. 

plain and positive prophecy concerning the work of 
John the " Baptizer " and Christ the great " Purifier." 
The former was to precede the latter as " herald " or 
" messenger," (John i. 19-36). With these facts we 
notice corresponding prophecies as to " sprinkling 
clean water" and " pouring out" the Divine Spirit, 
(Ezek. xxxvi. 25; xxxix. 29; Isa. xliv. 3; lii. 15; Joel 
ii. 28, etc.). We next revert to the requirements of 
the law concerning the inaugural of priests into their 
official functions,* Ex. xxix. 4, 7; Lev. viii. 1-18, etc.; 
Num. viii. 5-7. These requirements enjoin only pour- 
ing and sprinkling, followed by a sacrificial consecra- 
tion. Now see Matt. iii. 15 ; iv. 1-10 ; v. 17, 18. Christ 
told the Baptist, " Thus it be comet h us to fulfill all 
righteousness" or legal requirements; for he had not 
" come to destroy the law or the prophets," but " to 
fulfill; " and "till heaven and earth pass, one jot or 
one tittle shall in no wise pass from the law till all be 
fulfilled. His fast, therefore, and his temptations were 
his inaugural sacrifice. 

Jksus Christ was — is — the great Priest repre- 
sented by Adam or Abel, Noah, Melchizedek — and 
then by the whole Levitical economy. And although 
he was not a Iyevite, nor belonged to the specific order 
of Aaron, yet he was the Original in the order of 
Melchizedek, and here in human form he only re^ 



CHRIST — HIS BAPTISM. 25 

sumed his eternal priesthood. As the veiled Jehovah, 
he directed the first sacrifice and " clothed " our first 
parents in Eden, Gen. iii. 21. And after his baptism 
he soon actually entered upon his priestly functions, 
in cleansing the lepers, and in forgiving sins, Matt, 
viii. 2-4; ix. 2-6; and still afterwards, in relieving 
others, and in cleansing the temple, Matt. xxi. 12, 13, 
23-26. Only a priest could legally pursue such a 
career. Can we, then, notwithstanding his solemn 
disavowal, charge him with openly violating his own 
legal enactments? - 

He had arrived at the age — thirty years — required 
by the law before a priest should receive his inaugu- 
ral baptism, Luke iii. 23 and Num. iv. 3, 23, 30. John, 
also a priest, being his appointed "herald," was the 
proper individual officially on earth to consecrate 
Jesus Christ. He was the eldest son of the high- 
priest, " and prophet extraordinary by special ap- 
pointment from heaven." He said of Christ, " That 
he should be made manifest to Israel, therefore am I 
come baptizing with water. . . . He that sent me 
to baptize with water, the same said unto me, Upon 
whom thou shalt see the Spirit descending, and re- 
maining on him, the same is he which baptizeth 
with the Holy Ghost," (John i. 31, 33). 

As the Spirit was not given by "measure" untq 



26 CHRIST — HIS BAPTISM. 

him (John iii. 34), and as the Savior was " anointed 
with the oil of gladness above his fellows," (Psa. xlv. 
7; Heb. i. 9), and as he was a "priest forever after 
the order of Melchizedek," (Psa. ex. 4; Heb. v. 6, 
etc.), we recognize in the descent of the Holy Spirit 
upon him a Divine exhibition of his "anointing" to 
office. (Compare also Isa. lxi. 1 with Luke iv. 18 and 
Acts iv. 27 ; x. 38.) 

Now, from the repeated injunctions of the Levitical 
law, (Ex. xl. 12, 13; Lev. viii. 6, 12; Num. viii. 5-7), 
" spri?ikling water" upon the priests, and thus cere- 
monialfy " washing," or purifying them, had always 
preceded their final " anointment." Both the sprink- 
ling and the anointing were to take place in presence 
of the assembled " congregation " — " multitude." 
Then, we cannot ignore the fact, that all these were 
important regulations in that law of which Christ 
positively avers not even the smallest part shall be 
broken. We consequently see that he must have bee?i 
baptized by affusion, as the law thus directed. 

We are told seventeen times how John and Christ 
baptized; it was- "with water" and "with the Spirit," 
the nouns in every instance being in the Greek dative 
case, which especially denotes manner or instrument. 

We are also told where John baptized — " in Beth- 
abara" or Bethany — "in Enon " — "in the wilder- 



CHRIST — HIS BAPTISM. 27 

ness " — "beyond Jordan" — and "in the river Jor- 
dan." But " one might be in the river, yet not in the 
water," for " all within the banks is the river," — a fact 
especially noticeable, as in places " there are three 
sets of banks to the Jordan," — or it may have been 
within the confines of the river's annual overflow, 
Josh. iii. 15. The expressions prove nothing as to the 
manner in w 7 hich the baptisms were performed. 

The multitudes would need " much water," (John 
iii. 23, Greek, " many waters "), for various lavatory 
or domestic purposes, as well as clean water for drink- 
ing. But see Lev. xi. 36 and Num. xix. 17 for another 
important reason. 

Our Savior was baptized in Bethabara, some miles 
"beyond Jordan " — on the east side — and over thirty 
miles northeast from Jerusalem. John i. 15-33: John 
there witnessed of Christ, " This was he of whom I 
spake, he that cometh after me is preferred before 
me; for he was before me. . . . Grace and truth 
came by Jesus Christ . . . ; and this is the record 
of John. . . . These thiyigs were done in Bethabara 
beyond Jordan, where John was baptizing. The next 
day John . . . saith, Behold the Lamb of God, 
which taketh away the sin of the world." Now see 
iii. 25, 26: " There arose a question between some of 
John's disciples and the Jews about purifying. And 



28 CHRIST — HIS BAPTISM. — CIRCUMCISION. 

they came unto John, and said unto him, Rabbi, he 
that was with thee beyond Jordan, to whom thou bar- 
est witness, behold the same baptizeth, and all men 
come to him." Chap. x. 40. 

Jesus " went away again beyond Jordan into the place 
where John at first baptized, and there he abode ; " and 
"when he had heard that" Lazarus "was sick, he abode 
two days still in the same place that he was. Then after 
that he saith to his disciples, L,et us go into Judea 
again." xi. 6,7. Of course he did not "abide" in 
water. 

Thus a careful analysis shows how different the 
facts here are from our prejudices and from super- 
ficial appearances. 

Art. 9. Circumcision. This rite was divinely 
instituted in the family of Abraham, Gen. xvii. While 
indicating a national distinction, it also had a spiritual 
significance — our regeneration and divine co-sonship 
with Jesus Christ. Thus, corresponding to Christ's 
miraculous birth, God becomes our spiritual Father, 
and we are counted as "joint heirs with Christ" to 
an incorruptible inheritance. From Col. ii. 11, 12 
with iii. 1-3 and Eph. ii. 1-6 with Phil. iii. 3, we easily 
demonstrate that baptism is the circumcision which 
Christ now requires, as the bloody and typical ritual 



CIRCUMCISION. — COMMISSIONS. 29 

has all passed away; and from Rom. ii. 28, 29, etc., 
we know that the essential significance of both is 
spiritual and religious : " When a stranger shall 
sojourn with thee, and will keep the passover to the 
Lord, let all his males be circumcised ....," 
Ex. xii. 48, 49. " Jesus Christ was a minister of the 
circumcision for the truth of God, to confirm the 
promises made unto the fathers," Rom. xv. 8. Both 
rites signify the change by which we become children 
of God ; and, being adopted into his heavenly family, 
we can legally and truly call him " Our Father in 
heaven." Also, both rites were observed by Christian 
Jews throughout apostolic times. This fact shows 
that children were then baptized. The controversy 
mentioned in Acts xv., arose on the fact that circum- 
cision had been a church ordinance. 

Art. 10. Commissions. The one given in Matt, 
xxviii. 19, 20, enjoins baptism with water, and is es- 
pecially addressed to the ministry. Its subjects evi- 
dently include children, as they unquestionably are 
parts of "all nations.'' 

The commission given in Mark xvi. 15, 16 indicates 
more specially baptism by the Holy Spirit, and is in- 
directly addressed to the hearers of the Gospel. Not 
every kind or degree of faith will receive the blessing 
of the Spirit's baptism and its resultant salvation. 



30 COMMISSIONS. — CONFESSION. 

As it is the soul that believes, and the soul whose 
salvation is principally sought —and the same agent is 
here addressed — it must therefore be the soul which is 
baptized, — and this must be done with the blood of 
Jesus Christ by the agency of the Holy Spirit. [See 
Articles 2, 12, etc.] 

Art. 11. Confession. " Whosoever shall confess 
me before men, him shall the Son of Man also confess 
before the angels of God ; but he that denieth me be- 
fore men shall be denied before the angels of God," 
Luke xii. 8, 9 ; see also Matt. x. 32, 33, and xii. 30, 
" He that is not with me is against me ; and he that 
gathereth not with me scattereth abroad." " If thou 
shalt confess with thy mouth the Lord Jesus, and 
shalt believe in thine heart that God hath raised him 
from the dead, thou shalt be saved. For with the 
heart man believeth unto righteousness, and with the 
mouth confession is made unto salvation," Rom. x. 9, 
10. "Faithful is the saying, For if we died with him 
we shall also live with him ; if we endure, we shall 
also reign with him ; if we shall deny him, he also 
will deny us; if we are 'faithless, he abideth faithful ; 
for he cannot deny himself," 2 Tim. ii. 11-13. " He 
that overcometh, the same shall be clothed in white 
raiment ; and I will not blot out his name out of the 



CONFESSION. — CONSCIENCE. 31 

book of life, but I will confess his name before my 
Father and before his angels," Rev. iii. 5. (See also 
Acts xvi. 31, etc.) 

By a comparison of these passages with many others 
we readily see that our " co?ifession' is only another 
form or word for substantially expressing our repent- 
ance and faith. Acts xx. 20, 21, 27; xxvi. 22: "I 
shrank not from declaring unto you anything that was 
profitable, and teaching you publicly, and from house 
to house, testifying both to Jews and to Greeks re- 
pentance toward God and faith toward our Lord Jesus 
Christ." " For I shrank not from declaring unto you 
the whole counsel of God," — " Saying nothing but 
what the prophets and Moses did say should come," 
etc. Hence, no mere ordi?ia,7ice is a condition of sal- 
vation. 

Art. 12. Conscience — is our moral sense — em- 
bodying self-knowledge or consciousness, and indicat- 
ing our self-approval or self-condemnation. Its office 
work with the human race is delineated in Rom. ii. 
14, 15, even "when the Gentiles who have not the 
law, do by nature the things contained in the law, 
these having not the law are a law unto themselves ; 
who show the work of the law written in their hearts, 
their conscience also bearing witness therewith, and 



32 CONSCIENCE. 

their thoughts one with another accusing or else ex- 
cusing." 

An illustration of this Scripture is found in the de- 
scription which Tacitus gives of Tiberius suffering 
with a guilty conscience : " His crimes retaliated upon 
him with the keenest retribution, . . . his* mind 
being gashed and mangled with the whips and stings 
of horror and remorse. His cruelty and inordinate 
passions became internal executioners, and with un- 
ceasing torture goaded and lacerated his heart . . . 
Neither the imperial dignity, nor the gloom of soli- 
tude, nor the rocks of Capreae, could shield him from 
himself. He lived on the rack of guilt, and his 
wounded spirit groaned in agony." Also, the follow- 
ing quotations from Juvenal (Sat. xiii.) further cor- 
roborate the pen of inspiration : 

" Wretched man, whenever he stoops to sin, 
Feels with the act a strong remorse within — 
'Tis the first vengeance ; conscience tries the cause, 
And vindicates the violated laws," etc. 

Again : 

" No tortures which the poets feign' 
Can match the fires, the unutterable pain 
He feels, who, night and day devoid of rest, 
Carries his own accuser in his breast." 

* The sense is here given, but not all in a strictly verbal 
rendering, 



CONSCIENCE. — CONVERSATION. 33 

Thus we see how the accusations of conscience 
cause uneasiness — pain — wretchedness — and unutter- 
able horror. In the lost soul, it is perhaps what the 
Savior means by the worm that never dies, (Mark ix. 
44). Indeed, why, even with " the untutored mind," 
does guilt characteristically suggest a serpent ? Does 
it intuitively with our race recall the presence and 
stain of our original tempter (Gen. iii.), whom and 
whose works Jesus Christ came to destroy? (Heb. ii. 
14; 1 Cor. xv. 26; 1 John iii. 8.) 

The sting of guilt was the cause of death to Judas ; 
it has since been such to many a suicide. One can- 
not flee from its presence. Even Jewish sacrifices 
and Levitical worship could not give relief to a guilty 
conscience, (Heb. ix. 9; x. 2). The blood of Christ 
alone can wash away the trail of the serpent, and thus 
it is the only antidote for "an evil conscience," Heb. 
ix. 13, 14; 1 John i. 7; 1 Pet. i. 19. 

Art. 13. Conversion — is different from regenera- 
tion. It may enibod}^ more or it may include less. 
The tw r o, however, are sometimes used synonymous- 
ly — but not in the Bible. 

Baptism is not mentioned with the accounts of the 
conversions given in Acts iv. 4; v. 14; ix. 35; xi. 21 ; 
xiii. 12, 48; xiv. 1; xvii. 4; xviii. 8 (except Crispus, 
whose baptism is mentioned in 1 Cor. i. 14) ; xix. 18, — 
without including iii. 19 and x. 44. 



34 CORNEUUS. 

Art. 14. Cornelius, Acts x ; xi. 15-18; (see also 
xv. 7-9). — By the vision given to Peter, and from the 
statements made to him, he was thoroughly convinced 
that the gospel was in its offers open to the Gentiles. 
Some Jewish Christians were with him at the house 
of Cornelius — " certain brethren from Joppa accom- 
panied him." Now, if they would accompany him 
thither — and water-baptism had been understood as a 
condition " in order to " the remission of sins — they 
would just as readily have waited and witnessed him 
first baptize Cornelius and company that they might 
receive the Holy Spirit; and they would have been 
then just as perfectly convinced that God had "grant- 
ed the Gentiles repentance unto life " as they actually 
were by the gift or " out-pouring " of the Holy Spirit 
upon them before their baptism [with water]. In- 
deed, if this baptism had been a stipulation, so under- 
stood, these witnesses would most certainly have been 
confounded by the Holy Spirit's falling upon this 
company before their baptism. Hence, this case ab- 
solutely demonstrates that water-baptism was not, — 
and is not, — such a " condition." Before this time, 
even those who had been " scattered abroad," had 
been preaching the word to none "but unto the Jews 
only," Acts xi. 19. Hence, this is an important 
period. 

The remarkable expression, — "And as I began to 



CORNELIUS. 35 

speak, the Holy Ghost fell on them as o?i us at the be- 
ginning," — shows with other abundant proof that 
among the Gentiles there also was " a people prepared 
for the Lord" even before his coming. Cornelius, 
like multitudes of others, was a " devout " Gentile. 

The many pious Jews at Pentecost (Acts ii.) had 
only to believe — as others before and afterwards — 
that Jesus was the Christ (of the Old Testament) in 
whom they had already trusted. Therefore, " baptism 
at this period . . . was [only] the holy rite which 
sealed the connexion with Jesus as the Messiah"* 
whether among Jews or Gentiles, and it is the name 
oj Jesus Christ and baptism by the Holy Spirit that 
are to be especially emphasized in considering Acts x. 
and the phenomena of the first " Christian " Pente- 
cost. 

Peter, in Acts xv. 7-9, further describes the simi- 
larity between God's dealings with Jews and with 
Gentiles : " Men and brethren, ye know how that a 
good while ago God made choice among us, that the 
Gentiles by my mouth should hear the word of the 
gospel, and believe; and God, which knoweth the 
hearts, bare them witness, giving them the Holy 
Ghost even as he did unto us ; and put no difference 
between us and them, purifying their hearts by 
faith." 

* Neander, " Planting of Christianity," voL L, p. 21, 



36 COVENANTS. 

Art. 15. Covenants. The word " covenant" in 
the Scriptures appears to have been indifferently ap- 
plied to either a part or the whole of a transaction, or 
even to several transactions in some way related to 
each other. [Cf. Judges ii. 1 and 1 Kings xix. 10, 14, 
with Rom. iv. 12-16 and Gal. iii. 16-19.] 

The " covenant of grace and eternal life" was first 
made with Adam and Eve upon their repentance, 
Gen. iii. 7-10, 15-21. It was renewed with Noah, 
(Heb. xi. 7, * 4 He became heir," etc.), including an ad- 
ditional item sealed with the " rainbow; " and it was 
again renewed and further developed with Abraham ; 
still subsequently it was greatly enlarged with the 
whole nation of Israelites at Mount Sinai. 

This last " enlargement," containing the L,evitical 
code, is of itself many times emphasized as a " cove- 
nant," and is even called the " old covenant" in Heb. 
viii. 8, 13. But Paul here explains why or in what 
sense he calls it " old " — because it was the first nation- 
ally made with Israel, and because having accom- 
plished its purpose it was "ready to vanish away; " 
and it never was meant as the " eternal covenant,'' 
but to this "it was added because of transgression, 
till the seed should come to whom the promise was 
made." (Gal. iii. 19.) It was as a scaffold to the main 
building. 

As the " addition " came to be called the " old cov- 



COVENANTS. — CROSS — CRUCIFY. 37 

enant," so the development of the promise to the 
woman in Eden, and to others in aftertimes, was pro- 
phetically and actually called the "new" and " ever- 
lasting " covenant, as it is fully exhibited in the glori- 
ous gospel of our Lord Jesus Christ (Jer. xxxi. 31, 32, 
and Heb. viii. 6, 8, 13, etc.), because it required ages 
for its perfect completion and maturity. 

"And I will put enmity between thee and the 
woman, and between thy seed and her seed (Isa. vii. 
14, and Matt. i. 23) ; it shall bruise thy head (Rom. 
xvi. 20), and thou shalt bruise his heel." (Gen. iii. 15.) 

" He saith not, And to seeds, as of many ; but as of 
one, And to thy SKKD, which is Christ. And this I 
say, The covenant that was confirmed before of God 
in Christ, the law, which was four hundred and thirty 
years after, cannot disannul, that it should make the 
promise of none effect." (Gal. iii. 16, 17; see also 
Heb. vi. 13-20, and Arts. 69 and 87.) 

Art. 16. Cross — Crucify. These words often 
express the active performance of Christian duty and 
the practice of self-denial amidst trials and reproaches. 
" If any man would come after me, let him deny him- 
self, and take up his cross and follow me." (Mark 
viii. 34.) 

" They that are of Christ Jesus have crucified the 
flesh with the passions and the lusts thereof." (Gal. 
v. 24 ; see also ii. 20, and Rom. vi. 6.) 



38 CROSS — CRUCIFY. — DEPRAVITY. 

The word " cross " is sometimes used to express the 
" gospel," as in i Cor. i. 17, 18 : " Not with wisdom of 
words, lest the cross of Christ should be made of none 
effect ; for the preaching of the cross is to them that 
perish foolishness;" " They constrain you to be cir- 
cumcised, only lest they should suffer persecution for 
the cross of Christ ; " " But far be it from me to glory, 
save in the cross of our Lord Jesus Christ, through 
which the world hath been crucified unto me, and I 
unto the world." (Gal. vi. 12, 14 ; see also Phil. iii. 18.) 

Sometimes it means Christ's sacrificial atonement : 
" Having made peace through the blood of his cross, 
by him to reconcile all things unto himself; " " Hav- 
ing blotted out the bond written in ordinances, . . . 
nailing it to the cross." (Col. i. 20; ii. 14.) 

But Christ did not annul our obligations to moral 
law, nor set aside the perpetual and original authority 
and validity of the Old Testament. 

Art. 17. Depravity, in its theological meaning, 
may be defined as hereditary contamination. The 
origin of this trouble is given in Gen. iii., containing 
the inspired account of " man's first disobedience." 
This " moral " deterioration, as a metaphysical char- 
acteristic involving material death, imparted itself 
from Adam and Eve by natural propagation to and 
through all their numerous progeny. It actually 



DEPRAVITY. 39 

seems to have increased the strength of its venom — 
and in many instances most fearfully. Another 
crushing fact we should notice, that in every age, 
those pa'rents who have been guilty of extraordinary 
criminality have also transmitted to their posterity an 
additional vitiation, " even unto the third and fourth 
generation." (Ex. xx. 5, and Num. xiv. 18.) 

Among the many passages of Scripture which set 
forth human depravit}', the following are here cited as 
especially impressive: Gen. vi. 5, 11, "And God saw 
that the wickedness of man was great in the earth, 
and that every imagination of the thoughts of his 
heart was only evil continually ; " . . . " and the earth 
was filled with violence." Jer. xvii. 9, " The heart is 
deceitful above all things, and desperately sick," or 
"wicked." Mark vii. 20-22, "Out of the heart of 
men proceed evil thoughts, adulteries, fornications, 
murders, thefts, covetousness, wickedness, deceit, 
lasciviousness, an evil eye, blasphemy, pride, foolish- 
ness." What a fearful list is here given ! and corre- 
sponding with it is seen the dark catalogue of crimes 
mentioned in Gal. v. 19-21. To these may be sub- 
joined the amazing descriptions in Rom. i. 18-32, and 
iii. 9-12, taken from Psa. xiv. 1-3. 

This awful corruption resulted from the Satanic 
perversion of the divine statement in Eden (Gen. iii. 
1-7). Perhaps the woman herself had heard God's 



40 DEPRAVITY. — DESIGN. 

injunction only from the lips of Adam. The tempter 
then causes her first to doubt the word of her hus- 
band, and eventually contradicts flatly the declaration 
pf her Creator. Desire having been aroused in her 
heart, then and there disbelief in the truth and love 
of God began. Thus the " heart" is represented as 
the seat of our depravity, which can be removed only 
through faith restored; and now also " with the heart 
man believeth unto righteousness." But through our 
mortal lives this depravity keeps up its dying strug- 
gles as if it endured a lingering crucifixion. 

We therefore see the necessity for the radical 
change variously termed " a new heart," " a new cre- 
ation," "a new birth," or '"regeneration," and even a 
" resurrection." It can be wrought only by the en- 
ergy of Omnipotence himself, and it is conditioned 
upon no physical stipulation whatever. Consequent- 
ly, "if any man be in Christ, he is a new creature." 
(2 Cor. v. 17.) 

Art. 18. Design. Baptism is an ensign of Chris- 
tianity, which essentially consists in the purification 
of the soul through the agency of the Holy Spirit. 
Consequently it implies — 

1. That our depravity and sinfulness are depre- 
catingly and fully acknowledged ; also, 

2. Our repentance toward God, our faith in the 



DKSIGN. 41 

Lord Jesus Christ, and our sworn allegiance to the 
divine government. 

3. It points to " the blood of sprinkling" (Heb. xii. 
24), and to the "anointing" — the Spirit of sanctifica- 
tion — " poured forth " in abundance by our Lord 
himself. (2 Cor. i. 21, 22.) 

4. It openly declares our crucifixion, death and 
burial as to " the body of sin " (see Arts. 7 and 31), 
partly because for ages " water of purification" was 
sprinkled on those who had just returned from a 
burial. (Num. xix.) 

5. We are thus solemnly pledged to glorify God, in 
our bodies and in our spirits, by " walking in newness 
of life," and to grow in grace as the tender " plant " 
springs forth under the genial " showers of blessings " 
'' poured out" from heaven. (Kzek. xxxiv. 26; Isa. 
lv. 10, 11.) 

Therefore, water baptism is the "token," "sign," 
and " seal " of the believer's consent and acknowl- 
edged obligation to the gospel covenant of mercy 
and righteousness. Likewise, divine teaching is 
sometimes mentioned in the form of a baptism : Deut- 
xxxii. 2, 3 : " My doctrine shall drop as the rain, my 
speech shall distil as the dew, as the small rain upon 
the tender herb, and as the showers upon the grass." 
Hosea xiv. 5-7 : " I will be as the dew unto Israel . 
he shall grow as the lily, . . . his branches shal 



42 DESIGN. — DISPENSATIONS. 

spread, and his beauty shall be as the olive tree.-' 
(See Rom. xi.) 

Art. 19. Dispensations. All agree that the 
Bible exhibits to us two or three [ecclesiastical] " dis- 
pensations," the patriarchal, the Mosaic or Jewish, 
and the Christian. The word in this connection 
means " a method or scheme devised and pursued by 
the wisdom and goodness of God in order to manifest 
his perfections and will to mankind for the purpose 
of their instruction, discipline, reformation, and prog- 
ress in holiness and happiness." The very use of this 
word, as applied to God's people — the Church — im- 
plies an organic unity, an identity of constitutional 
principles ; and this usage is abundantly authorized 
by the Scriptures in their plainest significations. 

Mai. iv. 2-6, " But unto you that fear my name shall 
the Sun of righteousness arise with healing in his 
wings." Luke xvi. 16: " The law and the prophets 
were until John ; since that time the kingdom of God is 
preached, and every man presseth into it." Heb. xi. 
39, 40, with xii. 1,2: "And these all, having obtained 
a good report through faith, received not the prom- 
ise " — (did not see the Messiah, L,uke x. 23, 24) ; " God 
having provided some better thing for us, that they 
without us should not be made perfect. Wherefore, 
seeing we also are compassed about with so great a 



DISPENSATIONS. 43 

cloud of witnesses, let us lay aside every weight, and 
the sin which doth so easily beset us, and let us run 
with patience the race that is set before us, looking 
unto Jesus the author (or" captain ") and perfecter of 
our faith. . . ." 

If the Old Testament saints, by the way, as " wit- 
nesses" with us of Christ and his salvation, were not 
to " be made perfect without us," they must emphat- 
ically be our ecclesiastical brethren. (See Rev. 
vi. 9-1 1.) 

A comparison of the Mosaic ministration with the 
gospel or Christian is presented in 2 Cor. iii. 5-18. 
"But our sufficiency is of God, who also hath made 
us able ministers of the New Testament, not of the 
letter, but of the spirit ; for the letter killeth, but 
the spirit giveth life. But if the ministration of death, 
written and engraven in stones, was glorious so that 
the children of Israel could not steadfastly behold 
the face of Moses for the glory of his countenance) 
which glory was to be done away, how shall not the 
ministration of the spirit be rather glorious ? For if 
the ministration of condemnation be glory, much 
more doth the ministration of righteousness exceed 
in glory. . . ." (See also Eph. ii. and iii.) Hence, 
the dispensations were progressive. 

In the Epistle to the Hebrews the Mosaic and the 
Christian dispensation or " administration " are pre- 



44 DISPENSATIONS. 

sented in varied and striking contrasts. The very 
first sentence gives a specimen and prelude of the 
antitheses that follow. In chaps, i. and ii. Christ is 
b} 7 comparison placed in contrast with angels ; in iii. 
and iv. he is declared to be far superior to Moses and 
to Joshua ; in v. and vii. he is shown to have been 
more properly represented by the antecedent and 
nobler order of Melchizedek; and thenceforth is he 
demonstrated to be inconceivably greater in his 
power and glory than the entire Aaronic priesthood, 
" abiding forever," and "able to save unto the utter- 
most all those who come unto God by him." " For 
Christ entered not into a holy place made with hands, 
like in pattern to the true ; but into heaven itself, now 
to appear before the face of God for us." (Chap. ix. 
24.) 

The Mosaic dispensation continued until Christ 
nailed its ordinances to the cross, Eph. ii. 15, and 
Col. ii. 14. This event was indicated by the veil of 
the temple being " rent in twain from the top to the 
bottom." But Psa. xxii. 22 (quoted in Heb. ii. 12) 
represents Christ somehow as "in the midst of his 
Church " teaching as in his personal ministry on earth. 
This fact, too, shows the unity of the Church even 
under various administrations. 

The "gospel" in no sense narrowed down, but more 
fully and perfectly developed, the principles in the 



DISPENSATIONS. — EUCHARIST. 45 

divine plan of salvation, which had been gradually 
unfolding through the previous dispensations. 

Art. 20. Eucharist — Communion — Sacrament of 
the Lord's Supper. This ordinance is a modified 
form and perpetuation of the Passover (Ex. xii. 14, 
17, 48, 49), since Jesus Christ, the Lamb of God, and 
" our Passover," has come into the world and been 
sacrificed for us. His redemptive power and graces 
were typified by the paschal feast of the Jews, and 
his death and resurrection have since their occur- 
rence been commemorated in every age by Christians 
through an observance of this memorial and ll thanks- 
giving " festival. We thus also profess and declare 
that his blood having been sprinkled on our hearts — 
represented by the Israelitish " door-posts " in Egypt 
— we love and serve God who in his rich mercy has 
" passed over '' our manifold transgressions. 

The other Christian sacrament, " water baptism," 
is likewise a modification and parallel perpetuation of 
the " various baptisms" enjoined in the Levitical 
economy. In its spiritual significance it has also 
superseded the obsolete Jewish circumcision. 

As water baptism symbolizes the Spirit's work 
within us by the application of Christ's sacrificial 
atonement for us, so the eucharist " shows forth " the 
Lord's death in our behalf, and our cordial acceptance 



46 KUCHARIST. — KUNUCH. 

of his " broken body and shed blood " — of which if 
any one partakes he shall live forever. " For my 
flesh is meat indeed, and my blood is drink indeed.'' 
(See John vi. 48-58, with 1 Cor. v. 7.) " This is my 
body;" " this is my blood;" "do this in remem- 
brance of me." 

Art. 21. Eunuch. Acts viii. This officer was 
either a Jew or a religious proselyte, for he had been 
to Jerusalem in order " to worship." He evidently 
was a devout man, like Cornelius the centurion, and 
one of those who, even among Gentiles, were piously 
waiting and looking like Simeon the Jew for the 
promised Messiah. He had with him at least a por- 
tion of the Scriptures. From the quotation given 
(vs. 32, 33) he was reading that section in the book of 
Isaiah which begins at chapter lii. 13, and extends 
through chapter liii. 

The personal pronoun as there used for " my serv- 
ant" occurs almost continuously, and about thirty 
times up to the place mentioned; that is, from Isa. 
lii. 13 to liii. 7, 8. This important observation shows 
how readily the subject of baptism was here sug- 
gested to the eunuch, as it was and is indicated near 
the beginning of the paragraph he had been reading 
(lii. 15), "So vShall he 'sprinkle' many nations; kings 
shall shut their mouths because of him; for tha 



EUNUCH. — FAITH. 47 

which had not been told them shall they see, and that 
which they had not heard shall they understand." 
This officer represented a kingdom, and here was a 
fulfillment of the prophecy. Compare here Ezek. 
xxxvi. 23-27 with Acts ii. 38, 39. 

The eunuch had been and he still was on an ex- 
tensive journey. He was then passing through a 
" desert " country. He evidently appeared to be sur- 
prised at finding any water. Connect with these 
considerations, and others accordant with them, the 
facts that the Greek prepositions (eis and ek) here em- 
ployed (vs. 38, 39) have each very dubious meanings, 
and that the word immerse is never used in the Bible, 
and we shall rationally and scripturally conclude that 
the eunuch must have been "sprinkled" — according 
to prophecy. 

The passage (Acts viii. 38, 39) can be legitimately 
rendered : " They both went down to the water, . . . 
and had come up from the water." These relations 
are all that the prepositions here used necessarily 
express ; and, therefore, in numerous passages they 
are so translated. Consequently, we should not either 
violently increase or diminish the necessary significa- 
tions of even this divine record for fear of the denun- 
ciations given in Rev. xxii. 18, 19. 

Art. 22. Faith — in Christ is the essential condi- 



48 FAITH. 

tion of personal salvation. But repentance is here as 
necessarily implied as death is prestipposed in order to 
a resurrection. The words " confidence " and " trust " 
are in the Old Testament generally used with the 
same meaning that " faith" expresses as required by 
the New. The verb " trust " usually in Scripture car- 
ries the same sense as " believe." The word " faith " 
occurs in the New Testament some 240 times. The 
expression "justified by faith," or its equivalent, oc- 
curs in more than twenty instances; "live by faith," 
four times; and "saved through" or "by faith," in 
eight declarations. 

Besides the quotations previously given (in Art. 4), 
the following are here selected : 

Psa. iv. 5, " Offer the sacrifices of righteousness, 
and put your trust in the Lord ; " ix. 10, " They that 
know thy name will put their trust in thee ; for thou, 
Lord, hast not forsaken them that seek thee ; " xxii. 
4, 5, "Our fathers trusted in thee; they trusted, and 
thou didst deliver them. They cried unto thee, and 
were delivered; they trusted jn thee, and were not 
confounded." See also xxxii. 10; xxxiii. 18-22 
("hope"); xxxvii. entire ; lxxviii. 21-24, ". . . So a 
fire was kindled against Jacob, and anger also came 
up against Israel, — because they believed not in God, 
and trusted not in his salvation;" lxxxiv. 12, "O 
Lord of hosts, blessed is the man that trusteth in 



FAITH. 49 

thee." Scores of passages like these are to be found 
in the Psalms. 

Prov. iii. 26, " For the Lord shall be thy confi- 
dence, and shall keep thy foot from being taken." 
Isa. lvii. 13-16, ". . . But he that putteth his trust in 
me shall possess the land, and shall inherit my holy 
mountain ; . . . For thus saith the high and lofty 
One that inhabiteth eternity, whose name is Holy, I 
dwell in the high and lofty place, with him also that 
is of a contrite and humble spirit, to revive the spirit 
of the humble, and to revive the heart of the contrite 
ones. . . ." Lxvi. 1-2 : "! . : To this man w T ill I 
look, even to him that is poor and of a contrite spirit, 
and trembleth at my word." 

Dan. iii. 28, " Blessed be God, . . . who hath sent 
his angel, and delivered his servants that trusted in 
him . . . ; " Hab. ii. 4; " The just shall live by his 
faith;" Zeph. iii. 12-13: "I will also leave in the 
midst of thee an afflicted and poor people, and they 
shall trust in the name of the Lord . . . ." 

Matt. viii. 10, " . . . Verily I say unto you, I have 
not found so great faith, no, not in Israel;" ix. 2, 
" And Jesus, seeing their faith, said unto the sick of 
the palsy, Son, be of good cheer ; thy sins be for- 
given thee;" ix. 22, 29, " . . . Daughter, be of good 
comfort; thy faith hath made thee whole;" " and 
Jesus saith unto them, Believe ye that I am able to 
4 



50 FAITH. 

do this? They said unto him, Yea, L,ord. Then 
touched he their eyes, saying, According to your faith 
be it unto you." 

Mark x. 52, " Jesus said unto him, Go thy way ; 
thy faith hath made thee whole ; " xi. 22-24, " And 
Jesus answering saith unto them, Have faith in God 
. . . What things soever ye desire, when ye pray, 
believe that ye receive them and ye shall have them." 
Luke vii. 50, " He said to the woman, Thy faith hath 
saved thee ; go in peace ; " xviii. 42, " And Jesus said 
unto to him, Receive thy sight ; thy faith hath saved 
thee." 

John uses the word " believe " 100 times, and 
mostly in his gospel; a few specimen passages are 
here given : Chap. v. 24, " . . . He that heareth my 
word, and believeth on him that sent me, hath ever- 
lasting life, and shall not come into condemnation, 
but is passed from death unto life ; " vi. 29, 47, " Jesus 
answered and said unto them, This is the work of 
God, that ye believe on him whom he hath sent ; " 
" Verily, verily, I say unto you, He that believeth on 
me hath everlasting life; " xi. 25, 26, " ... I am the 
resurrection and the life ; he that believeth in me, 
though he were dead, yet shall he live ; and who- 
soever liveth and believeth in me shall never die. 
Believest thou this?" Jno. xiv. 1, 10-13; '*•■•'•» Ye 
believe in God, believe also in men;" " Believest 



FAITH. 51 

thou not that I am in the Father, and the Father in 
me ? . . . He that believeth on me, the works that I 
do shall he do also ; and greater works than these 
shall he do." 

Acts xiii. 39, "And by him all that believe are jus- 
tified from all things, from which ye could not be 
justified by the law of Moses." 

Rom. i. 16, 17, " . . . For I am not ashamed of 
the gospel of Christ ; for it is the power of God unto 
salvation to every one that believeth . . . Therein is 
the righteousness of God revealed from faith to faith ; 
as it is written, The just shall live by faith ; " iii. 
21-31, . . . "The righteousness of God is by faith of 
Jesus Christ unto all and upon all them that believe ; 
for there is no difference" . . . ; iv. 2-25, " If Abra- 
ham were justified by works, he hath ' whereof to 
glory; but not bkfork God. For what saith the 
Scripture? Abraham believed God, and it was counted 
unto him for righteousness . . . ." Therefore, Abra- 
ham was, in the sight of God, justified before he had 
offered up Isaac. " For the promise that he should be 
the heir of the world, was not to Abraham, or to his 
seed, through the law (or works), but through the 
righteousness of faith ;" v. 1, "Therefore, being jus- 
tified by faith, w r e have peace with God through our 
Lord Jesus Christ." (The word "faith" is used 37 
times in Romans). 



52 FAITH. 

Rom. ix. 30-33, . . . "The Gentiles, which fol- 
lowed not after righteousness, have attained to right- 
eousness, even the righteousness which is of faith. 
But Israel, which followed alter" the law of righteous- 
ness, hath not attained to the law of righteousness 
. . . because they sought it not by faith, but as 
it were by the works of the law . . . ; " x. 4-13, 
" For Christ is the end of the law for righteousness 
to every one that believeth. . . . The word is nigh 
thee, even in thy mouth, and in thy heart ; that is, the 
word of faith, which we preach ; that if thou shalt 
confess with thy mouth the Lord Jesus, and shalt be- 
lieve in thine heart that God hath raised him from 
the dead, thou shalt be saved. For with the heart 
man believeth unto righteousness, and with the 
mouth confession is made unto salvation; for the 
Scripture saith, Whosoever believeth on him shall 
not be ashamed," and, " Whosoever shall call upon 
the name of the Lord shall be saved." 

Rom. xi. 20, " Because of unbelief they were 
broken off, and thou standest by faith." " For as ye 
in times past have not believed God, yet have now 
obtained mercy through their unbelief ; even so have 
these also now not believed, that through your mercy 
they also may obtain mercy," vs. 30, 31. See also 
xv. 13. 

1 Cor. ii. 4, 5, . . . "And my preaching was not 



FAITH. 53 

with enticing words of man's wisdom, but in demon- 
stration of the Spirit and of power ; that your faith 
should not stand in the wisdom of men but in the 
power of God; " xvi. 13, " Watch ye, stand fast in the 
faith, quit you like men, be strong." 

2 Cor. i. 24, " . . . For by faith ye stand ; " v. 7, 
" For we walk by faith, not by sight; " x. 15, " But 
having hope, when your faith is increased, that we 
shall be enlarged by you according to our rule 
abundantly." 

Gal. ii. 16, 20, " Knowing that a man is not justified 
by the works of the law, but by the faith of Jesus 
Christ, even we have believed in Jesus Christ, that 
we might be justified by the faith of Christ, and not 
by the works of the law; for by the works of the 
law shall no flesh be justified;" . . . "And the life 
which I now live in the flesh I live by the faith of 
the Son of God, who loved me, and gave himself for 
me." See iii. 2, 6-1 1 and 22-26, "But the Scripture 
hath concluded all under sin, that the promise by 
faith of Jesus Christ might be given to them that be- 
lieve. . . . For ye are all the children of God by faith 
in Christ Jesus." See chap. v. 5. 

Eph. i. 13, . . . " In whom also, after that ye be- 
lieved, ye were sealed with that Holy Spirit of prom- 
ise;" ii. 8, "For by grace are ye saved through 
faith; " Eph. iii. 12, 17, "In whom we have boldness 



54 FAITH. 

and access with confidence by the faith of him;" 
" That Christ may dwell in your hearts by faith ; " vi. 
16, " Above all, taking the shield of faith, wherewith 
ye shall be able to quench all the fiery darts of the 
wicked." 

Phil. iii. 7-9, . , . " That I may win Christ, and be 
found in Him, not having mine own righteousness, 
which is of the law, but that which is through the 
faith of Christ — the righteousness which is of God by 
faith." 

Col. i. 3, 4, " We give thanks to God and the 
Father of our Lord Jesus Christ, praying always for 
you, since we heard of your faith in Christ Jesus;" 
ii. 5-7, " Yet am I with you in the Spirit, joying and 
beholding your order and the steadfastness of your 
faith in Christ. As ye have therefore received Christ 
Jesus the Lord, so walk ye in Him, rooted and built 
up in Him, and stablished in the faith, as ye have 
been taught, abounding therein with thanksgiving." 

1 Thes. v. 8, " But let us, who are of the day, be 
sober, putting on the breastplate of faith and love, 
and for a helmet the hope of salvation." Compare 2 
Thes. i. 3, 4, 11 ; ii. 10-13; iii. 2. 

1 Tim. i. 19, " Holding faith and a good con- 
science," etc; ii. 9, " Holding the mystery of the 
faith in a pure conscience," etc; vi. 12: " Fight the 
good fight of faith," etc. 



FAITH. 55 

2 Tim. iii. 15, " From a child thou hast known the 
holy Scriptures, which are able to make thee wise un- 
to salvation through faith which is in Christ Jesus." 
(See Tit. iii. 4-7.) 

Heb. iv. 2, " But the word preached did not profit 
them, not being mixed with faith in them that heard ;" 
vi. 12, " Be not slothful, but followers of them who 
through faith and patience inherit the promises ;" see 
also x. 38 and chapter xi. entire. 

Jas. i. 6, " L,et him ask in faith, nothing wavering ;" 
ii. 5, 17-24, " Hath not God chosen the poor of this 
world rich in faith, and heirs of the kingdom which 
He hath promised to them that love Him? " " Even 

so faith, if it have not works, is dead in itself. Was 

not Abraham, our father, justified by works?" . . . 
Thus we see that Abraham was twice justified — once 
Divinely, through faith in God, according to inspired 
statements before given — and again evidentially, by his 
works before men who, as Jehoshaphat, (2 Chron. xx. 
7,) justified his profession, and called him "the friend 
of God." The word " only," (inverse 24) is an adverb, 
and qualifies the verb " is justified." [See Art. 40.] 

1 Pet. i. 3-5, 9-1 1, 18-21, " Blessed be the God and 
Father of our Jesus Christ, which according to His 
abundant mercy hath begotten us again unto a lively 
hope by the resurrection of Jesus Christ from the 
dead, to an inheritance incorruptible and undefiled, 



56 FAITH. — FIGURE. 

and that fadeth not away, reserved in heaven for you, 
who are kept by the power of God through faith unto 
salvation ready to be revealed in the last time ;" . . . 
See Jude 20. 

Real faith is a life in the soul, and good work — 
" good fruit " — is its normal and certain outgrowth — 
" By their fruits ye shall know them," Matt. vii. 20. 
Thus, letting our " light shine before " the world, we 
"justify" God in having justified us, and men seeing 
our good works "justify" our claims and hence 
glorify " our Father in heaven." 

About 65 passages in the New Testament directly 
specify unbelief as the only and utterly condemning 
and soul destroying sin ; some of them are here cited ; 
Luke viii. 12 ; Jno. iii. 18, 36, " He that believeth not 
is condemned already, because he hath not believed in 
the name of the only begotten Son of God;" "He 
that believeth not the Son shall not see life, but the 
wrath of God abideth on him ;" xvi. 8, 9, " When He 
is come, He will reprove the world of sin, . . . 
because they believe not on Me;" 2 Cor. iv. 4; 2 
Thes. ii. 12, ... "That they all might be 
damned who believed not the truth but had pleasure 
in unrighteousness;" Tit. i. 15; Heb. iii. 12, 18, 19; 
iv. 2, 11; xi. 6. But no ordinance is a condition of 
personal salvation. 

Art. 23. " Figure." i Pet. iii. 21 — The meaning 



FIGURE— FIRSTBORN. — FORGIVENESS. 57 

here is that baptism — with water— figuratively saves 
us. The Revised Version reads : " Which also after a 
true likeness doth now save, even baptism," etc; or 
" in the antitype doth now save us," [see margin]. Pe- 
ter could have implied nothing more in Acts ii. 38. 

Compare Gal. iii. 2, 5, " Received ye the Spirit by 
the works of the law or by the hearing of faith ?" " In 
whom also after that ye believed ye were sealed with 
that Holy Spirit of promise which is the earnest of 
our inheritance until the redemption of the purchased 
possession unto the praise of His glory," (Eph. i. 

Art. 24. Firstborn. The Lord, having inter- 
posed for the Israelites in Egypt, afterwards claimed 
the consecration of their firstborn sons for the priest- 
hood— yet left them capable of redemption under cer- 
tain regulations, (Ex. xiii. 12-15; Num. viii. 17.) 

But some passages containing this word, and desig- 
nating the Church or her Redeemer, merit careful 
consideration ; as, Ex. iv. 22 ; Psa. lxxxix. 27 ; Jer. 
xxxi. 9 ; Hos. xi. 1 ; Rom. viii. 29; Col. i. 15, 18 ; Heb. 
xii. 23. Thus Christ is called "the firstborn of all 
creation," that in all things, as head of the Church, 
He might have the pre-eminence. 

Art. 25. Forgiveness. The truth that God par- 
dons sins was understood and appreciated in the most 



58 FORGIVENESS. 

ancient times. Three Hebrew words are used to ex- 
press this act : 

i. Nasa, to lift away, as in Gen. 1. 17, 19 ; Ex. x. 17 ; 
xxxii. 32 ; Num. xiv. 19 ; Psa. xxv. 18 ; xcix. 8. " Now, 
if thou wilt, forgive their sins ; " " Thou hast for- 
given this people; " " Forgive all my sins ; " " Thou 
wast a God that forgavest them." See Ex. xxxiv. 7 ; 
Num. xiv. 18. 

2. Kaphar, to cover, or to be covered, Deut. xxi. 8 ; 
Psa. lxxviii. 38, " But he, being full of compassion, 
forgave their iniquity." (See also Jer. xviii. 23.) 
Many passages have this same meaning differently 
expressed, as Ezek. xviii. 

3. Sai^ach, to send away, and SEUCHAH, sending 
away; as, Num. xxx. 5, 8, 12 ; 1 Kings viii. 30, 34, 36, 
39, 50; "Forgive the sin of thy people;" Psa. ciii. 3, 
"Who forgiveth all thine iniquities ; " Dan. ix. 9, 19, 
" O Lord, hear ; O Lord, forgive ; " (See Amos vii. 2) ; 
" To the Lord our God belong mercies and forgive- 
nesses ; " Psa. cxxx. 4, " But there is forgiveness with 
thee, that thou mayest be feared." See Ex. xxxiv. 9 ; 
Num. xiv. 19, 30; Psa. xxv. 11 ; " Pardon our iniquity 
and our sin ; " " For thy name's sake, O Lord, pardon 
my iniquity; " Isa. lv. 7, " Let the wicked forsake his 
way, and the unrighteous man his thoughts ; and let 
him return unto the Lord, and he will have mercy 
upon him, and to our God, for he will abundantly 



FORGIVENESS. — GENEALOGY. — GENESIS. 59 

pardon;" Jer. xxxiii., ". . . And I will pardon all 
their iniquities." (See Leviticus iv., v., etc.) 

Art. 26. Genealogy. Besides the facts gener- 
ally seen from the Jewish genealogical tables, it is 
almost certain that they contain latent data, or ele- 
ments of history, which in due time will reward 
faithful investigation. They show the grand unity of 
design which is preserved throughout the Scriptures, 
and that Christ is the " SEED " through whom we 
" bruise the serpent," and become "heirs of God" 
and " children " of the Abrahamic covenant. 

The genealogies of the Israelites, as copied in the 
Bible, were for most important reasons kept in the 
public registers. When these registers had served 
the great purpose for which they had been written 
and kept — that of " witnessing to great David's 
greater Son — they perished from the earth in the 
destruction of Jerusalem." 

Art. 27. Genesis. This book, although giving 
the origin of the world, is nevertheless pre-eminent^ 
our religious history. It indicates, too, the divine 
unity of purpose in creation and redemption, and 
has a character both universal and special. The first 
eleven chapters may be termed a history of the 
world; they speak of God as Iyord of all mankind 



60 GENESIS. — GRACE. 

and serve also as an introduction to Hebrew history. 
The inner principle, which pervades the book, is to 
show how Jehovah revealed himself to the first 
fathers of the Jewish race, in order that he might 
make to himself a nation who should be his special 
witnesses through the entire subsequent history of 
mankind. God's relation to Israel is the ultimate 
idea which the writer aimed to convey. He begins 
with the creation of the world chiefly because the 
God who created the universe is he who revealed 
himself to the fathers. He shows that after man had 
fallen, the God who had created him visited him 
again, and gave him a promise of redemption and 
final victory ; and this same and only God sent Moses 
to deliver his people out of Egypt. This mighty act 
was accomplished, too, under a chain of circumstances 
which still serve as great symbolic characters in de- 
lineating the scope of spiritual redemption. 

We hence see that creation and redemption are 
eternally linked together. Thus, also, we learn the 
origin and history of that " chosen seed," who in one 
sense were the primal heirs of the " promise," and 
appointed guardians of the divine oracles for the 
ultimate benefit of all mankind. 

Art. 28. Grack. This important word occurs in 
the Old Testament about 40 times, and nearly 130 in 



GRACE. 6 1 

the New Testament. It has various significations ; 
but, as fundamentally used in theological discussion, 
it means gratuitous favor as opposed to reward of 
merit ; and undeserved mercy as contra-distinguished 
from legal desert or real worthiness. The following 
quotations, as expressing grace, are here offered as 
specimens : 

Gen. vi. 8, " But Noah found grace in the eyes of 
the Lord;" Psa. lxxxiv. n, " The Lord will give 
grace and glory;" lxxxv. io-ii, "Mercy and truth 
are met together ; righteousness and peace have kissed. 
Truth shall spring out of the earth ; and righteous- 
ness shall look down from heaven." This passage 
suggests Jno. i. 16, 17 : " And of his fullness have all 
we received, and grace for grace ; for the law was 
given through Moses — grace and truth came through 
Jesus Christ." 

Grace and faith always cor-relate to each other ; 
and so do "works " and " debt " or a merited reward. 
We are saved through grace alone — salvation is an ab- 
solute gift ; still, it is granted in such a manner that 
our personal will and agency are consulted. 

Rom. iii. 24, " Being justified freely by his grace 
through the redemption that is in Christ Jesus ; " iv. 
4, 5, " Now to him that worketh is the reward not 
reckoned of grace, but of debt ; but to him that 
worketh not, but believeth on him that justifieth the 



62 GRACE. 

ungodly, — his faith is counted for righteousness ; J> 
v. 8, 15-17, " . . . For if through the offense of one 
many be dead, much more the grace of God, and the 
gift by grace, which is by one man, Jesus Christ, 
hath abounded unto many . . . ." This Scripture 
certainly seems to teach that we receive more from 
Christ than we lost through Adam. 

Rom. ix. 16, " So, then, it is not of him that willeth, 
nor of him that runneth, but of God that showeth 
mercy; " xi. 5, 6, " Even so then at this present time 
also there is a remnant according to the election of 
grace ; and if by grace, then it is no more of works, 
— otherwise grace is no more grace. But if it be of 
works, then is it no more grace, — otherwise work is 
no more work." 

1 Cor. iv. 7, " And what hast thou that thou didst 
not receive? . . . ; " xv. 10, " By the grace of God I 
am what I am," etc. ; 2 Cor. viii. 9, " For ye know the 
grace of our Lord Jesus Christ, that, though he was 
rich, yet for your sakes he became poor, that ye 
through his poverty might be rich." 

Eph. i. 5, 6 ; ii. 4-10, " But God, who is rich in 
mercy, for his great love wherewith he loved us, even 
when we were dead in sins, hath quickened us to- 
gether with Christ, (by grace are ye saved); . . . that 
in the ages to come he might shew the exceeding 
riches of his grace, in his kindness toward us through 



GRACE. — GOSPBIy. 63 

Christ Jesus. For by grace are ye saved through 
faith, . . . not of works, lest any man should boast." 

Hence, there is laid up for us a hope in heaven, of 
which we have heard in the word of the truth of the 
gospel — the grace of God in truth; see Col. i. 5, 6. 

2 Tim. i. 8, 9, . . . " Be thou partaker of the afflic- 
tions of the gospel according to the power of God, — 
who hath saved us, and called us with a holy calling, 
7iot according to our works, but according to his own 
purpose and grace, which was give?i tis in Christ Jesus 
before the world began" Compare Tit. iii. 5-7 ; 1 Pet. 
i. 10; iv. 10, v. 10, 12. 

Art. 29. Gospei, — the good tidings of salvation 
through Jesus Christ. " And the Scripture, foresee- 
ing that God would justify the heathen through faith, 
preached before the gospel unto Abraham." (Gal. iii. 8) . 

It was preached also to the antediluvians : " For 
Christ also suffered for sins, the just for the unjust, 
that he might bring us to God ; being put to death in 
the flesh, but quickened b}^ the Spirit ; by which also 
he went and preached unto the spirits (now) in (the) 
prison (house of eternity), who aforetime were dis- 
obedient, when the long suffering of God waited in 
the days of Noah while the ark was a preparing/' 
(1 Pet. iii. 18-20). Then, God "spared not the old 
world, but saved Noah the eighth, a preacher of right- 



64 GOSPM,. — HEART. 

eousness, when he brought a flood upon the world of 
the ungodly " (2 Pet. ii. 5). See Heb. xi. 7 : " Noah 
. . . become heir of the righteousness which is by 
faith." 

Therefore, the gospel of Christ, in every age since 
the fall in Eden, has been the power of God unto 
salvation to every one believing in him as the prom- 
ised Savior. 

Art. 30. Hkart. This word is found in our 
English Bible about 930 times, and of these instances 
over 750 are in the Old Testament. It must be, then, 
of radical importance, Prov. iv. 23. 

The heart, in a popular sense, is the seat of our 
sensibilities and motives — of moral character and 
religious emotions. Sometimes it represents all the 
powers and faculties of man as an intellectual and 
accountable being. God endows man often with spe- 
cial qualifications and moves their hearts towards cer- 
tain purposes. (See Ex. xxxv. 21, 22, 31 ; 1 Sam. x. 9, 
26; 1 Kings iii. 9, 12.); but these endowments are 
things very different from the "new heart" in such 
passages as Jer. xxxii. 39, 40, "I will give them one 
heart, . . . and I will make an everlasting covenant 
with them, that I will not turn away from them, to do 
them good ; but I will put my fear in their hearts, that 
they shall not depart from me ; " and Ezek. xxxvi. 26, 



HKART. — HISTORIC BAPTISM. 65 

27, "A new heart also will 1 give you, and a new spirit 
will I put within you ; and I will take away the stony 
heart out of your flesh, and I will give you a heart of 
flesh ; and I will put my Spirit within you, and cause 
you to walk in my statutes, and ye shall keep my 
judgments." [See Art. 17.] 

r 

Art. 31. Historic Baptism. The origin of water 
baptism is not positively known. Most likely it be- 
gan when the first sacrifices were offered. It may 
date back to the departure from Eden or to the days 
of Abel. It is, as an ordinance, certainly very an- 
cient ; for we meet with frequent allusions to it, not 
only in the Scriptural history of the earlier ages, — 
but we have the most satisfactory testimonies of pro- 
fane writers that every nation from the remotest an- 
tiquity practiced baptismal ablutions in connection 
with their sacrifices. They aimed thus to cleanse 
away the guilt of the sins for which their victims 
bled as penal expiations. Religious purification, in 
the sense of baptizing, seems to be meant by the He- 
brew u taker " — " be clean " — even in Gen. xxxv. 2. 

In Num. xix. 11-21, are given the Mosaic regula- 
tions as to "purifying from the dead;" and he who 
did not comply with them was u cut off from Israel, 
because the water of separation was not sprinkled 
upon him ; " "and a clean person shall take the hys- 



66 HISTORIC BAPTISM. 

sop, and dip it in the water [prepared], and sprinkle 
it upon the tent, and upon all the vessels, and upon 
the persons that were there, and upon him that 
touched a bone, or one slain, or one dead, or a grave." 
Num. xix. gives the origin of that import in baptism 
which signifies that our dead " body of sin " is buried 
under the Divine atonement. See " Buried." 

As various traditions among the heathens are re- 
ferable only to historic facts given in Scripture, so 
this ''baptizing or cleansing from the dead " seems 
assuredly to have been copied from the Jews and thus 
perpetuated as a funeral custom among surrounding 
nations. Euripides (B. C. 480) makes an approaching 
personage use the following expression (line 100) in 
his " Alcestis." 

" But before the gates I see not the bath of water 
from the fountain, as is the custom at the gates of the 
dead." In " Iphigenia in Tauris," (line 60), he puts 
this language into the mouth of an officiating 
priestess : ' 

"And those die whom my lustral waters sprinkle." 
Again, the same character (in line 622) speaks thus : 

" I shall lave around thy head the lustral stream." 
Casaubon, a French critic and commentator, observes 
" that it was customary to place a large vessel filled 
with lustral water before the doors of a house during 
the time the corpse was lying out, with which every 



HISTORIC BAPTISM. 67 

one who came out sprinkled himself. . . . The same 
custom was observed on returning from the funeral." 
This quotation is from a comment upon Theophrastus. 
Compare Virgil, sEneid IV., 635. 

Among the ancient Greeks there was a set of 
priests who were called "hoi Baptai" — " the Painters. " 
Anthon says " the name is derived from bap to ' to 
tinge' or ' dye,' from their painting their cheeks and 
staining the parts around the eye like women." — 
(Clas. Diet.). "Whatever might be the origin, 
[purifying by water] was practiced by the Romans and 
the Greeks, the Etruscans and the Egyptians, the 
Druids and the Celts, and all other people of whom 
any knowledge is comedown to the present times." — 
Robinson's Hist, of Baptism, Vol. i. p. 528. See Col- 
linsworth, p. 403. 

Many historic pictures, or artistic representations, 
of Christian baptism in primitive times have come 
down to us. In the oldest of these " there is no im- 
mersion of any part of the body; " and all the others 
" set forth the ordinance as performed by pouring, — 
even when the lower part of the body was placed in 
a bath." " In the pictures of the third, fourth, and 
fifth centuries, Christ is represented as receiving bap- 
tism by pouring, John standing by the river, and 
Jesus standing in the water at the depth of two or 
three feet. In no instance is the administrator in the 



68 HISTORIC BAPTISM. — HOLY PEOPLE. 

water, and in no instance is the subject plunged into 
the element." {Dr. Summers). 

Josephus says that John's baptism was "not in 
order to the putting away of some sins, but for the 
purification of the body ; supposing still that the soul 
was thoroughly purified beforehand by righteousness." 
(Ant., Bk. 18, chap. v. 2.) 

Art. 32. Holy People. Statements similar to 
the following are frequent in the Old Testament : 

Lev. xx. 26, " And ye shall be holy unto me; for I 
the Lord am holy, and have severed you from other 
people, that ye should be mine." 

Deut. vii. 9, M Know therefore that the Lord thy 
God, he is God, the faithful God, which keepeth 
covenant and mercy with them that love him and 
keep his commandments to a thousand generations; " 
ix. 29, " Yet they are thy people and thine inheri- 
tance ; " xiv. 2, " For thou art a holy people unto the 
Lord thy God, and the Lord has chosen thee to be a 
peculiar people unto himself, above all the nations 
that are upon the earth; " xxviii. 9, 10, "... And 
all the people of the earth shall see that thou art 
called by the name of the Lord . . . ; " xxxii. 9, 
" For the Lord's portion is his people; and Jacob is 
the lot of his inheritance." 

As a holy priesthood is all along included here as a 



HOLY PEOPLE. — HOLY SPIRIT. 69 

leading factor, and a most systematic and spiritual 
worship — loving God with all the heart, (Deut. vi. 5), 
and one's neighbor as himself, (Lev. xix. 18) — is en- 
joined upon the congregation, we are forced to 
recognize in the midst of the Israelites " the pillar 
and ground of the truth," "the church of the living 
God," "and of our Savior Jesus Christ, who gave 
himself for us, that he might redeem us from all 
iniquity, and purify unto himself a peculiar people, 
zealous of good works," Tit. ii' 14; "That ye should 
shew forth the praises of him who hath called you 
out of darkness into his marvelous light, who . . . 
are now the people of God." (See 1 Pet. ii. 9, 10). 

Art. 33. Holy Spirit. He is directly mentioned 
about forty times in the Old Testament, and more 
than two hundred times in the New. 

Specimen passages are here quoted or mentioned : 
Gen. i. 2; vi. 3; Psa. Ii. 11, 12; Prov. i. 23, "Turn 
you at my reproof; behold, I will pour out my\Spirit 
unto you, I will make known my words unto you." 
Isa. xxxii. 15, " Until the Spirit be poured upon us 
from on high; . . . ' xlii. 1, "I have put my 
Spirit upon him," etc.: xliv. 3, (i J 'will pour water upon 
him that is thirsty, and floods 'upon the dry ground; 
I will pour my Spirit upon thy seed, and my blessing 
upon thine offspring;" (xlv. 8); lix. 21, 



70 HOIvY SPIRIT. 

Ezek. xxxvi. 25-27, " Then will I sprinkle clean 
water upon you, and ye shall be clean ; . . . and a 
new spirit will I put within you ; . . . and I will put 
my Spirit within you, and cause you to walk in my 
statutes ;" etc. 

Ezek. xxxvii. 13, 14. "And ye shall know that I am 
the Lord, when I have opened your graves, . . . and 
shall put my Spirit in you, and ye shall live ;" xxxix. 
29, " For I have poured out my Spirit upon the house 
of Israel, saith the Lord God." 

Joel. ii. 28, 29, " I will pour out my Spirit upon all 
flesh, and your sons and your daughters shall proph- 
esy ; . . . and also upon the servants and upon the 
handmaids in those days will I pour out my Spirit." 

Neh. ix. 20, 30, "Thou gavest also thy good 
Spirit to instruct them, and withheldest not thy man- 
na from their mouth, and gavest them water for their 
thirst;" " Many years didst thou forbear them, and 
testifiedst against them by thy Spirit in thy proph- 
ets. . . ." 

Hag. ii. 5-7, "According to the word that I coven- 
anted with you when ye came out of Egypt, so my 
Spirit remaineth among you — fear ye not." 

Zech. iv. 6, "This is the word of the Lord," . . . 
" Not by might, nor by power, but my Spirit, saith 
the Lord of Hosts." Thus, " let the skies pour down 
righteousness, let the earth open, and let them bring 



HOI.Y SPIRIT. 71 

forth salvation, and let righteousness spring up to- 
gether; I, the Lord have created it," Isa. xlv. 8. 

Selections from the New Testament : Matt. xii. 31, 
32 ; Luke ii. 25-27, . . . " The Holy Ghost was upon 
him ; and it was revealed unto him by the Holy 
Ghost, that he should not see death before he had 
seen the Lord's Christ;" xi. 13, . . . " How much 
more shall your heavenly Father give the Holy Spirit 
to them that ask Him ?" xii. 12; Jno. xiv. 26, " But 
the Comforter, the Holy Ghost, whom the Father will 
send in my name, He shall teach you all things, and 
bring all things to your remembrance." We should 
carefully note that, although the Holy Spirit was — 
and always had been — present with every conscience 
— still He had not come nor been yet sent in the name 
of Jesus, as the Christ \ " because that Jesus was not yet 
glorified," (Jno. vii. 39). 

Expressions as to the reception — equivalent to the 
baptism — of the Holy Spirit indicate about twenty 
public occasions or specifications of that blessing in the 
Acts : Chap. ii. 1-4, 17, 18 ; iv. 8, 31 ; v. 32 ; viii. 15-19; 
ix. 17, x. 44, 45, 47 ; xi. 17; xiii. 2-4, 9, 52; xix. 2-6. 
We have various terms used, as " fell on," " filled 
with," "full of," "pour out," "received," "shed 
forth," etc; all, however, designating this Divine bap- 
tism of the parties mentioned. 

Rom. v. 5, "And hope maketh not ashamed, because 



72 HOIvY SPIRIT. 

the love of God is shed abroad in our hearts by the 
Holy Ghost which is given unto us." 

Rom. viii. 9, 14-16, " Now, if any man have not the 
Spirit of Christ, he is none of His ;" " For as many 
as are lead by the Spirit of God, they are the sons of 
God. For ye have received the Spirit of adoption, 
whereby we cry, Abba, Father. The Spirit itself 
beareth witness with our spirit that we are the chil- 
dren of God ;" see also xiv. 17. 

1 Cor. ii. 10, " God hath revealed them unto us by 
His Spirit;" see especially chap. xii. 3-13, .,..." For 
by one Spirit we are all baptized into one body, ... 
and have been all made to drink into one Spirit." 2 
Cor. iii. 17, 18, "Now the Lord is that Spirit ; and 
where the Spirit of the Lord is, there is liberty. But 
we all with open face beholding as in a glass the 
glory of the Lord, are changed into the same image 
from glory to glory, even as by the Spirit of the 
Lord." 

Gal. iv. 6; v. 5, 16-18, 25, " For we through the 
Spirit wait for the hope of righteousness by faith;" 
" Walk in the Spirit ;" " Led by the Spirit "— " The 
fruit of the Spirit is love, joy, peace, longsuffering, 
gentleness, goodness, faith, meekness, temperance;" 
" If we live in the Spirit, let us also walk in the 
Spirit." 

Eph. i. 13, 14; ii. 18, " For through Him we both 



HOLY SPIRIT. 73 

have access by one Spirit unto the Father;" Eph. iv. 
3-4, . . . " Keep the unity of the Spirit in the bond 
of peace ;" " There is one body and one Spirit ;" Eph. 
vi. 17, "And take the helmet of salvation and the 
sword of the Spirit, which is the word of God. 

1 Thes. i. 5, 6, "Our gospel came not unto you in 
word only, but also in power, and in the Holy Ghost, 
and in much assurance. ..." 2 Tim. i. 14, " That 
good thing which was committed unto thee keep by 
the Holy Ghost which dwelleth in us; " Tit. iii. 5-7, 
" Not by works of righteousness which we have done, 
but according to his mercy he saved us, by the wash- 
ing of regeneration, and renewing of the Holy Ghost, 
which he shed on us abundantl}* through Jesus Christ 
our Savior. ..." 

Heb. ii. 3, 4, " How shall we escape, if we neglect 
so great salvation, which . . . was confirmed unto us 
. . . with signs and wonders and gifts of the Holy 
Ghost?" (iii. 7); vi. 4; ix. 8; x. 15-17, " The Holy 
Ghost also is a witness to us ; for after that he had 
said before, This is the covenant that I will make with 
them after those days, saith the Lord ; I will put my 
laws into their hearts, and in their minds will I write 
them, — and their sins and iniquities will I remember 
no more." 

1 Pet. i. 10-12, "Concerning which salvation the 
prophets sought and searched diligently, who proph- 



74 HOI<Y SPIRIT. 

esied of the grace that should come unto you ; search- 
ing what time or what manner of time the Spirit of 
Christ which was in them did point unto, when it 
testified beforehand the sufferings of Christ and the 
glories that should follow them. To whom it was 
revealed, that not unto themselves, but unto you, did 
they minister these things, which now have been 
announced unto you through them that preached the 
gospel unto you by the Holy Spirit sent forth from 
heaven, which things angels desire to look into." 

i Jno. iv. 13, " Hereby know we that we dwell in 
him, and he in us, because he hath given us of his 
Spirit; " v. 6-10, "And it is the Spirit that beareth 
witness, because the Spirit is truth ; " " If we receive 
the witness of men, the witness of God is greater; " 
" He that believeth on the Son of God hath the wit- 
ness in himself." 

Jude 19-21, " These are they who make separations, 
sensual, having not the Spirit. But ye, beloved, 
building up yourselves on your most holy faith, pray- 
ing in the Holy Spirit, keep yourselves in the love of 
God, looking for the mercy of our Lord Jesus Christ 
unto eternal life." 

Rev. ii. 7; iv. 2; xiv. 13; xvii. 3; xxi. 10, 21 ; xxii. 
17, "The Spirit and the bride say, Come, . . . and 
whosoever will, let him take the water of life 
freely." 



house. 75 

Art. 34. " House." Num. xii. 7, The Lord said, 
" My servant Moses is not so, who is faithful in all 
mine house." What is here meant by " house"? 
Let inspiration answer : 

Heb. iii. 1-6, ".-.". Consider the Apostle and High 
Priest of our profession, Christ Jesus ; who was faith- 
ful to him that appointed him, as also w r as Moses in 
all his house [" that is, God's house "]. For he hath 
been counted worthy of more glory than Moses, by 
so much as he that built [established] the house hath 
more honor than the house. For every house is 
builded by some o/ie ; and he that built all things is 
God. And Moses indeed was faithful in all his — 
God's — house as a serva?it, for a testimony of those 
things which were afterwards to be spoken; but 
Christ as a son over His house ; whose house are we, if 
we hold fast our boldness and the glorying of our 
hope firm unto the end;" Heb. x. 19-21, " Having 
therefore, brethren, boldness to enter into the holiest 
by the blood of Jesus, by a new and living way, 
which he hath consecrated for us, through the vail, 
that is to say, his flesh ; and having a high priest over 
the house of God," etc. 

Now read 1 Tim. iii. 14, 15, " These things write I 
unto thee, hoping to come unto thee shortly ; but if I 
tarry long, that thou mayest know how men ought to 
behave themselves in the house of God, which is 



76 HOUSE. 

the Church of the living God, the pillar and 
ground of the truth." 

i Pet. ii. 2-9, "...-. Desire the ' spiritual ' milk of 
the word, that ye may grow thereby, if so be ye have 
tasted that the Lord is gracious ; to whom coming as 
unto a living stone, disallowed indeed of men but 
chosen of God and precious, ye also as lively stones 
are built up a spiritual house, a holy priesthood, to 
offer up spiritual sacrifices, acceptable to God by 
Jesus Christ;" iv. 17, "..--. Judgment must begin 
at the house of God." (See Matt. xxiv. 9, 21, 22.) 

Gal. vi. 10, "As we have therefore opportunity, let 
us do good unto all men, especially unto them who 
are of the household of faith ; " Eph. ii. 19-22, " Now 
therefore ye are no more strangers and foreigners, 
but fellow-citizens with the saints, and of the house- 
hold of God, — and are built upon the foundation of 
the apostles and prophets, Jesus Christ himself being 
the chief corner-stone, in whom all the building fitly 
framed together groweth unto a holy temple in the 
Lord, in whom ye also are builded together for a hab- 
itation of God through the Spirit;" read chap. iii. 
14-21: "For this cause I bow my knees unto the 
Father of our Lord Jesus Christ, of whom the whole 
family in heaven and earth is named, that he would 
grant you, according to the riches of his glory, to be 
strengthened with might by his Spirit in the inner 



HOUSE. — HOUSEHOLD. 77 

man; that Christ may dwell in your hearts by faith; 
that ye, being rooted and grounded in love, may be 
able to comprehend with all saints what is the 
breadth, and length, and depth, and height; and to 
know the love of Christ, which passeth knowledge, 
that ye might be filled with all the fullness of God. 
Now unto him that is able to do exceeding abundant- 
ly above all that we ask or think, according to the 
power that worketh in us, unto him be glory in the 
Church by Christ Jesus throughout all ages, world 
without end. Amen." 

Art. 35. Household. The original word thus 
rendered is usually the same which is translated 
" house," and designates the members of a family re- 
siding in the same abode, including even servants and 
dependants. 

Gen. xviii. 19, God said of Abraham, "For I know 
him, that he will command his children and his house- 
hold after him, and they shall keep the way of the 
Lord, to do justice and judgment." Josh. xxiv. 15, 
"As for me and my house, we will serve the 
Lord." 

Connecting the Bible idea of the Church as a family 
with the Divine requirements of religion in the family, 
and with the mention of "household" baptisms as 
they are given in the New Testament, we have no 



78 HOUSEHOLD. — HUSBAND. 

difficulty in admitting that even small children are 
included in these accounts. 

No Scriptural distinction can be demonstrated be- 
tween the known import of this word in the Penta- 
teuch and its actual meaning in the New Testament. 
Furthermore, if there is a difference between the He- 
brew and the Grecian usage of two words, which are 
rendered into English by one word, we are of course 
to understand that the Hebrew usage must be con- 
veyed to the English as the true Scriptural significa- 
tion. 

We must see, therefore, that an absolute exclusion 
of little children from the ordinance of baptism does 
violence in this respect to the general trend of Scrip- 
ture teaching. It appears, also, wilfully to contravene 
the meaning intended by the Apostolic narratives. 
See Acts xvi. 15, 31-34; 1 Cor. i. 16 ; also Phil. iv. 22 ; 
2 Tim. iv. 19 ; etc. 

Art. 36. Husband. This is one of the frequent 
terms in Scripture indicating the unity of the Church 
in all ages. Wickedness in the Jewish theocracy is 
many times represented in Divine reproofs by conju- 
gal infidelity. 

Jer. iii. 20, " Surely as a wife treacherously de- 
parteth from her husband, so have ye dealt treach- 
erously with me, O ! house of Israel, saith the Lord •" 



HUSBAND. 79 

xxxi. 32, . . . " My covenant they brake, although I 
was a husband unto them,saith the Lord." 

Isa. liv. 5, 6, " For thy Maker is thine husband ; 
the Lord of Hosts is His name ; and thy Redeemer 
the Holy One of Israel ; the God of the whole earth 
shall He be called. For the Lord hath called thee as a 
woman forsaken and grieved in spirit, and a wife of 
youth, when thou wast refused, saith thy God." 

Hos. ii. 19, 20, "And I will betroth thee unto me 
FOREVER ; yea, I will betroth thee unto me in RIGHT- 
EOUSNESS, and in judgement, and in mercies ; I will 
betroth thee unto me in faithfulness, and thou shalt 
know the Lord." 

2 Cor. xi. 2, 3, " For I am jealous over you with a 
godly jealousy ; for I espoused you to one husband, 
that I might present you as a pure virgin to Christ. 
For I fear lest by any means, as the serpent beguiled 
Eve through his subtilty, so your minds should be 
corrupted from the simplicity that is in Christ." 

In Gal. iv. 22-31, Hagar's temporary association 
with Sarah in the family of Abraham, and its conse- 
quences, are used to represent the enslaving and 
transitory nature of the Mosaic ritual and exactions 
in connection with God's Church universal. " Cast 
out the bondwoman and her son " simply means 
" Cast out the Levitical ordinances and their adher- 
ents." Thus, Hagar had been employed in the fam- 



80 HUSBAND. — ISAIAH. 

ily to meet Sarah's demands, and the ritual was insti- 
tuted in the Church and utilized for special necessities ; 
but Sarah had not been at all repudiated-, and the real 
Church, symbolized by the legal wife, has never been 
and can never be divorced ! We read of only one 
Divine Marriage Supper, (Rev. xix. 7.) " L,et us be 
glad and rejoice, and give honor to Him ; for the mar- 
riage of the Lamb is come, and His wife hath made 
herself ready." 

Compare Eph. v. 23-32, " For the husband is head 
of the wife, even as Christ is the head of the Church. 
. . . Christ also loved the Church and gave Him- 
self for it, . . . that He might present it to Himself 
a glorious Church," etc. 

Art. 37. Isaiah. He is generally called " the 
evangelical prophet." The last twenty-seven chapters 
of his book are especially impressive. Their great 
aim is to comfort and encourage God's people in the 
prospect of a blessed future. 

But they give warnings and threatenings as well as 
prophesies and instructions. Their purport is, that 
" Amidst the mighty judgments of God upon the 
enemies of His people, Christ shall continual^ go 
forth conquering and to conquer, until all nations 
shall have submitted themselves to His authority." 

These chapters depict the advent of the Messiah, 



ISAIAH. 8l 

the introduction of the gospel dispensation, its pro- 
mulgation among all peoples, its successive advances 
and glorious triumphs — on and on — until the whole 
earth shall be full of His glory. Isaiah is often 
quoted in the New Testament : Compare chap. xl. 3- 
8, 11, with Matt. iii. 3, and Jno. i. 23, andx. 11 ; chap, 
xli. 10-16 with Matt iii. 7-12 ; Rom. v. 11 ; Gal. v. 22, 
23 ; chap. xlii. 1-4, 7, 10, with Matt. xii. 18-21 ; meek- 
ness, etc.; chap, xliii, 10-14, with Acts iv. 12, the same 
eternal Savior ; chap. xliv. 18-28, with Jno. xii. 40; 2 
Pet. i. 16-21; chap. xlv. 21-23, with Jno. iii. 14, 15; 
Phil. ii. 10; Rev. v. 13; chap. xlvi. 9-13, with Acts 
vii. 51, warning's, etc; chap, xlvii. 7-15, with Rev. 
xviii. 7, the fall of Babylon ; chap, xlviii. 12-18, with 
Rev. xxii. 13, Alpha — Omega; chap. xlix. 1-26, with 
Matt. i. 21; Heb. iv. 12; Rev. i. 16, word — sword; 
chap. 1. 4-9, with Jno. vii. 15, 16, omniscience, etc., 
chap. Ii. 1-16, with Matt. v. 18 — trust and obey ; chap. 
Hi. 1-10, with Matt. xiii. 24-30; Rom. x. 15 ; chap. liii. 
with gospel history — Acts viii. 32, etc.; chap. liv. with 
Acts xiii. 46, 47; Rom.xl. 11, 12, 25-30; chap. Iv. with 
Matt. xi. 28; Rev. xxii. 17 — salvation offered; chap, 
lvi. 3-1 1, with Jno. x. 10-16, the good Shepherd, etc.; 
chap. Ivii. 2, with Rev. xiv. 13 — blessed dead in the 
Lord ; chap Iviii. 1-7, with Matt. vi. 16- xxiii. 14, 25 ; 
Luke x. 29-37 chap. lix. 9-18, with Rev. xix. 11-21 ; 
chap. lx. 1, with Eph. v. 8 — arise — shine, etc.; chap. 



82 ISAIAH.— ISRAEL. — JAILER. 

lxi. 1-3, with Luke iv. 16-21 ; Actsiv. 27; x. 38; chap. 
Ixii. 2-5, with Rev. ii. 17 — new 7iame, etc.; chap, lxiii. 
1, 2, 16-19, with Rom. iv. 11, 12; Rev. xix. 13, 15; 
chap. lxiv. 4, with 1 Cor. ii. 3-6; chap. lxv. 1, 2, with 
Rom. x. 20, 21, calling of the gentiles; chap lxvi. 4, 
10-13, with 2 Thes. ii. 11, 12 ; Gal. iv. 36. 

Art. 38. Israee. The terms " Israel," " house of 
Israel," "Jacob," " house of Jacob," " Jerusalem," 
(and "Jeshurum," Deut. xxxii. 15; xxxiii. 5, 26; Isa. 
xliv. 2) are often used in Scripture to designate the 
church — the spiritual as well as the natural children 
of Abraham. See Psa. xiv. 7 ; xx. 1 ; xxv. 22 ; xlvi. 
7 ; lxxv. 9 ; cxxiii. 3, 6; Isa. ii. 3 ; v. 7 ; x. 21 ; xl. 2 ; 
xli. 14; xliv. 45 ; lxii. 1, 7 ; Jer. iv. 1; xxx. 10; Hi. 9 ; 
Zech. i. 17; ii. 12; Micah iv. 2; Gal. iv. 26 and 
vi. 16. 

Art. 39. Jaieer, Acts xvi. He was certainly un- 
der oath as an active officer of the government; 
hence, thinking that his prisoners had escaped, and 
regarding himself therefore exposed to legal execu- 
tion, his first impulse was at once to commit suicide ; 
then, notice : 

2. Christianity utterly condemns the violation of a 
lawful oath administered regularly by the proper 
authority; the guilt or innocence of his priscmer$. 



JAILER. 83 

therefore, could not in the least affect the jailer's ob- 
ligations ; 

3. Letting the apostles out of prison without a legal 
order would have been condemned by Christian etch- 
ics, besides exposing the jailer to the very danger 
which he most of all dreaded ; therefore, 

4. The apostles next day virtually deny (verse 37) 
that they had been out of prison at any time during 
the night preceding. 

5. The conclusion, then, is inevitable, that the 
jailer and his family w T ere baptized in the building, — 
which evidently consisted of three apartments the 
family room, the "outer," and the " inner " prison; 
and, 

6. The baptizing must have been by pouring or 
sprinkling, as it is positively absurd to suppose that 
in this heathen prison there were the necessary con- 
veniences for any "Christian" immersion. — Inverse 
34, the words " rejoiced " and " believing " are shown 
by the original to be in the singular, agreeing with 
the subject "he;" they therefore do not predicate 
any thing of others ; and " panoiki" — "with all his 
house" — is simply adverbial, qualifying "rejoiced." 
Compare in the Greek Acts x. 2 and xviii. 8. In each 
of these two places we have five w 7 ords instead of one, 
for the expression, " with all his house" 

The circumstances absolutely indicate, that the 



84 JAILER— JUSTIFICATION. 

jailer as such was a comparatively young man, vigor- 
ous and impulsive, and had a family including small 
children that were all baptized with himself. 

Art. 40. Justification — making right — becom- 
ing right — righteousness. This act is " a full pardon 
for all sins, and exemption from all their penal con- 
sequences." We may consider this subject hexagon- 
ally ; that is, we can examine the six facial character- 
istics of justification as presented in the Scriptures : 

1. It is Divinely authoritative — Christ being its ap- 
pointed Author — " Whom God set forth to be a pro- 
priation through faith in his blood, to shew his right- 
eousness, because of the passing over of the sins 
done aforetime, in the forbearance of God," Rom. iii. 
25. " He that spared not his own Son, but delivered 
him up for us all, how shall he not with him also 
freely give us all things ? Who shall lay any thing to 
the charge of God's elect ? It is God that justifieth ; 
who is he that condemneth? It is Christ that died, 
yea, rather that is risen again, who is even at the 
right hand of God, who also maketh intercession for 
us," Rom. viii. 32-34. " But ye are washed, but ye 
are sanctified, but ye are justified in the name of the 
Lord Jesus, and by the Spirit of our God," 1 Cor. vi. 
11; see also Gal. ii. 16, 17, and Jer. xxxiii. 15, 16. — 
" In those days, and at that time, will I cause the 



Justification. 85 

Branch of righteousness to grow up unto David; 
. . . and Jerusalem shall dwell safely ; and this is 
the name wherewith she shall be called, The Lord 
our righteousness ; " " But of him are ye in Christ 
Jesus, who of God is made unto us wisdom, and 
righteousness, and sanctification and redemption," 1 
Cor. i. 30. Compare with these Dan. ix. 24. 

2. It is Divinely precious, having been procured by 
the sacrifical blood of Jesus Christ : Rom. v. 9, 
" Much more then, being justified by his blood, we 
shall be saved from wrath through him;" Heb. ix. 
14, 22, " How much more shall the blood of Christ, 
who through the eternal Spirit offered himself with- 
out blemish unto God, cleanse your conscience from 
dead works to serve the living God? .-.."." Without 
shedding of blood is no remission;" 1 Pet. i. 18, 19, 

. . ."Ye were not redeemed with corruptible 
things, . . . but with the precious blood of Christ; " 
Rev. i. 5, and v. 9, " . . . For thou wast slain, and 
hast redeemed us to God by thy blood out of every 
kindred, and tongue, and people, and nation." Com- 
pare Isa. liii. 4-12; Zech. ix. 11, and xiii. 1. 

3. It is Divinely free — conferred entirely by grace, 
without imparting any merits to the believer : Rom. 
iii. 20-26 — " By the deeds of the law there shall no 
flesli be justified in his sight; . . . For all have sinned, 
and come short of the glory of God ; being jus- 



86 JUSTIFICATION. 

tified freely by his grace through the redemption that 
is in Christ Jesus ; " xi. 6, " And if by grace, then it 
is no more of works ; otherwise grace is no more 
grace. But if it be of works, then is it no more grace ; 
otherwise work is no more work ; " vi. 23, " but the 
free gift of God is eternal life in Christ Jesus our 
Lord." 

Gal. iL 21, "I do not frustrate the grace of God; 
for if righteousness come by the law, then Christ 
died for nought;" iii. n-13. . . . " Christ hath re- 
deemed us from the curse of the law . . . ; " [See 
Grace.] 

4. It is Divinely scientific, — in this sense " being 
strictly a legal transaction." Christ is our Advocate 
at the court of Heaven. Consequently, justification 
is granted through Infinite Wisdom; it comes by 
him who is " the light of the world; " and, when re- 
ceived, it is an action sanctioned by the highest order 
of intelligence. It violates no law of the moral uni- 
verse ; its legality can never be challenged ; Isa. liii. 
11, 12, "By his knowledge shall my righteous servant 
justify many; for he shall bear their iniquities; 
... he hath poured out his soul unto death ; he 
was numbered with the transgressors ; he bare the 
sin of many, and made intercession for the transgres- 
sors." Conversely, (Jer. ix. 24), "Let him that glcri- 
eth glory in this, that he under standeth and knoweth 



JUSTIFICATION. 87 

me, that I am the Lord which exercise loving-kind- 
ness, judgment, and righteousness, in the earth ; for 
in these things I delight, saith the Lord." "And 
this is life eternal, that they might k?iow thee the only 
true God, and Jesus Christ whom thou hast sent," 
Jno. xvii. 3. "Grace and peace be multiplied unto 
you through the knowledge of God, and of Jesus our 
Lord, according as his divine power hath given unto 
us all things that pertain unto life and godliness, 
through the knowledge of him that hath called us to 
glory and virtue ; whereby are given unto us exceed- 
ing great and precious promises ; that through these 
ye may become partakers of the divine nature," 2 Pet. 
i. 2-4. 

5. " Before God," it is instrumentally procured 
only by faith in Christ. " He that belie veth not is 
condemned already, because he hath not believed in 
the name of the only begotten Son of God," Jno. iii. 
18 ; "And by him all that believe are justified from all 
things, from which }^e could not be justified by the 
law of Moses," Acts xiii. 39. These two passages 
settle the question ; with pleasure, however, we may 
notice many others : 

Rom. iii. 21, 22, 27, 28, "But now apart from the 
law a righteousness of God hath been manifested, be- 
ing witnessed by the law and the prophets; even the 
righteousness of God through faith in Jesus Christ 



88 JUSTIFICATION. 

unto all them that believe, for there is no difference" 
" Where is boasting then? It is excluded. By what 
law? Of works? Nay; but by the law of faith. 
Therefore we conclude that a man is justified by 
faith without the deeds of the law ; " iv. 2-5 (6, 14, 15, 
23-25), " For if Abraham were justified by works, he 
hath whereof to glory ; but not before God. For what 
saith the Scripture ? Abraham believed God, and it 
was counted unto him for righteousness"— even long 
before he was circumcised. " Now to him that 
worketh is the reward not reckoned of grace, but of 
debt" — by whatever character the work may be de- 
scribed. " But to him that worketh not, but believeth 
on him that justifieth the ungodly, his faith is counted 
for righteousness" which here is the same as justifi- 
cation. Rom. v. 1, " Therefore, being justified by 
faith, we have peace with God through our L,ord 
Jesus Christ; " " For Christ is the end of the law for 
righteousness to every one that believeth," and 
" With the heart man believeth unto righteousness." 
(x. 4, 10.) 

Just as we exalt works, whether we mean water 
baptism or any other physical " obedience," so we 
necessarily degrade the GRACE of God in our justifi- 
cation and salvation. In some degree we thus nullify 
the prophetic and apostolic maxim — "The Lord our 
righteousness." 



JUSTIFICATION. 89 

Gal. ii. 2, 19; iii. 11, 12, 21, 22, " But that no man is 
justified by the law in the sight of God is evident; 
for, ' The just shall live by faith ; ' and the law is not 
of faith ; but, ' He that doeth them shall live in 
them.' ' " If there had been a law given which could 
make alive, verily righteousness would have been of 
the law. Howbeit the Scripture hath shut up all 
things under sin, that the promise by faith in Jesus 
Christ might be given to them that believe ; " see also 
chap. v. 4. If we are in the realm of works for justi- 
fication " before God," we are certainly thus far not 
in the kingdom of Divine grace. For, in all its parts 
salvation is " the gift of God," and is " not of works, 
lest any man should boast" (Eph. ii. 8, 9). 

The u works" of a sinner as such are legal; the 
"works" of a Christian as such are evangelical. 
Every man is either a sinner or a Christian. There 
is no possible medium between the two positions. 
Hence, every attempt at " obedience" has either the 
legal or the evangelical characteristic. Repentance or 
contrition is a mental state, which prepares the heart 
to exercise faith, — and faith is an instantaneous act 
of the soul receiving Jesus Christ as its absolute 
Savior, — who also instantaneously transfers the be- 
liever from the realm of condemnation to that of jus- 
tification. 

6. Justification is evidentially exhibited "before men" 



90 JUSTIFICATION. 

(Matt. v. 1 6) by good works, which are sure to follow. 
" Ye shall know them by their fruits. Do men gather 
grapes of thorns, or figs of thistles ? Even so every 
good tree bringeth forth good fruit; but a corrupt 
tree bringeth forth evil fruit. A good tree cannot 
bring forth evil fruit, neither can a corrupt tree bring 
forth good fruit. , . . Wherefore, by their fruits ye 
shall know them," (Matt. vii. 16-27). 

Rom. iii. 31, " Do we then make void the law 
through faith ? God forbid ! Yea, we establish the 
law ; " vi. 2, 14, 15, etc., " How shall we, that are dead 
to sin, live any longer therein?" Thus, the "royal 
laws" or a commandments " are our rule of life. 
" For sin shall not have dominion over you ; for ye 
are not under law but under grace. What then? 
shall we sin, because we are not under the law, but 
under grace? God forbid! know ye not, that to 
whom ye yield yourselves servants to obey, his serv- 
ants ye are to whom ye obey? " etc. ; viii. 3, 4, " For 
what the law could not do in that it was weak through 
the flesh, God sending his own Son in the likeness of 
sinful flesh, and for sin, condemned sin in the flesh ; 
that the righteousness of the law might be fulfilled 
in us, who walk not after the flesh but after the 
Spirit." 

This teaching corresponds with such prophecies as 
Jer. xxxi. 33, 34, and its quotation in Heb. x. 16, 17, 



JUSTIFICATION. 9t 

" I will put my laws into their hearts, and in their 
minds will I write them; and 'their sins and iniquities 
will I remember no more." 

No man's works will be Divinely acceptable until 
he has himself been placed upon Christ, the " Rock 
of Ages;" and " Other foundation can no man lay 
than that is laid, which is Jesus Christ. Now if any 
man build upon this foundation gold, silver, precious 
stones, wood, hay, stubble, — every man's works shall 
be made manifest ... by fire. If any man's work 
abide which he hath built thereupon, he shall receive 
a reward ; if any man's work shall be burned, he 
shall suffer loss ; but he himself shall be saved, yet so 
as by fire " (i Cor. iii. 11-/5). 

Thus, we must understand that real evangelical 
faith is in the heart as a living and vitalizing princi- 
ple, according to Jas. ii. 14-26. " Even so faith, if it 
have not works, is dead in itself" — it is a nonentity — 
it has only a pretended existence. " Show me thy 
faith apart from thy works [an impossibility], and I 
by my works will show thee my faith," — a very rea- 
sonable proposition. 

" If a man say he hath faith, but hath not works, 
can that faith save him? " This is a most impressive 
way of declaring that such a man has no real faith, 
"but deceiveth his heart and his religion is vain," 
(see i. 26). " If a brother or sister be naked, and in 



92 JUSTIFICATION. — KING. 

lack of daily food, and one of you say unto them, c Go 
in peace, be ye warmed and filled; 1 and yet ye give 
them not the things needful to the body, — what doth 
it profit? " Here the absence of true faith is pungent- 
ly illustrated by the conscious presence of only a pre- 
tended charity. 

Art. 41. King. Throughout the Old Testament, 
in both its history and its prophecy, Christ can be 
discerned as the vigilant and omnific Ruler generally 
named Jehovah. Sometimes he assumed human ap- 
pearance — as if in prophetic emblem ; sometimes he 
manifested himself in the awful majesty of the 1 am 
that 1 am. He walked in Eden ; he consoled our 
fallen representatives, and assisted them in making 
their first sacrifice, (Gen. iii. 21); he was a companion 
of Enoch, (Gen. v. 24); he personally instructed 
Noah ; he conversed with Abraham on the plains of 
Mamre; he commissioned Moses from the burning 
bush on the summit of Horeb ; he delivered the 
Israelites from Egypt ; he guarded and fed his people 
in the wilderness ; he promulgated the " fiery law " 
from the trembling crest of Mount Sinai ; he parted 
the floods of the Jordan, — and he continued as suc- 
cessful " Captain " of the Lord's hosts even after 
crossing the borders of Canaan. 

Selections of passages representing him in his royal 



KING. 93 

authority are here subjoined: Gen. xliv. 10, "The 
scepter shall not depart from Judah, nor a lawgiver 
from between his feet, until Shiloh come, or, r till he 
come to Shiloh ; ' and unto him shall the obedience 
of the peoples be." 

Num. xxiii. 19-21, " God is not a man, that he 
should lie ; neither the son of man, that he should 
repent ; hath he said, and shall he not do it ? or hath 
he spoken, and shall he not make it good? . . . " He 
hath not beheld iniquity in Jacob, neither hath he 
seen perverseness in Israel : the Lord his God is with 
him, and the shout of a king is among them . . . ." 
This, throughout, is a very fine passage, — as well as 
the similar ones by the same mysterious personage 
in chap. xxv. 

1 Sam. xii. 12, . . . " Ye said unto me; 'Nay, but 
a king shall reign over us ; ' — when the Lord your 
God was your king." See Psa. ii. 6 ; v. 2; x. 16: 
-•! Yet have I set my king upon my holy hill of Zion ; " 
11 Hearken unto the voice of my cry, my King and 
my God . . . ; " " The Lord is King forever and ever 
. . . ; " " Lift up your heads, O ye gates ; and be ye 
lifted up, ye everlasting doors ; and the King of glory 
shall come in. Who is this King of glory? The 
Lord strong and mighty . . . the Lord of hosts, he 
is the King of glory," Psa. xxiv. 7-10; see also xxix. 
10; lxxiv. 12 ; etc, In the Psalms, and in subsequent 



94 KING. 

prophecy, Christ as king is frequently personated by 
"David." 

Isa. vi. 5; vii. 14; ix. 6, 7, " . . . Mine eyes have 
seen the King, the Lord of hosts; " '' Behold, a vir- 
gin shall conceive, and bear a son, and shall call his 
name Immanuel;" . . . " Unto us a son is given, 
and the government shall be upon his shoulders; and 
his name shall be called Wonderful Counsellor, 
Mighty God, Everlasting Father, Prince of Peace. 
Of the increase of his government and peace there 
shall be no end, upon the throne of David, and upon 
his kingdom, to establish it, and to uphold it with 
judgment and with righteousness from henceforth 
even forever;" xi. 1-10, "There shall come forth a 
shoot out of the stock of Jesse, . . . and the Spirit 
of the Lord shall rest upon him ; . . . with right- 
eousness shall he judge the poor, and reprove with 
equity for the meek of the earth. . . . The wolf shall 
dwell with the lamb, and the leopard shall lie down 
with the kid, and the calf and the young lion and the 
fatling together ; and a little child shall lead them. 
. . . They shall not hurt nor destroy in all my holy 
mountain [ — the kingdom of Christ — ] ; for the earth 
shall be full of the knowledge of the Lord as the 
waters cover the sea." 

Isa. xvi. 5, " A throne shall be established in mercy, 

and one shall sit thereon in truth, in the tent of 



KING. 95 

David ; judging, and seeking judgment, and swift to 
do righteousness;" xxii. 22, "And the key of the 
house of David will I lay upon his shoulder ; and he 
shall open, and none shall shut ; and he shall shut, 
and none shall open ; compare Rev. iii. 7, " These 
things saith he that is holy, he that is true, he that 
hath the key of David, he that openeth, and no man 
shutteth; — and shutteth, and no man openeth." 

Jer. x. 10, "The Lord is the true God, he is the 
living God, and an everlasting King ; at his wrath the 
earth shall tremble, and the nations shall not be able 
to abide his indignation;" xxiii. 5, 6, " . . .1 will 
raise unto David a righteous Branch, and he shall 
reign as King and deal wisely, and shall execute 
judgment and justice in the land;" "They shall 
serve the Lord their God, and David their king whom 
I will raise up unto them," xxx. 9; see also chaps. 
xxxiii. 1-12, 15-21 ; xlvi. 18; Ezek. xxxiv. 24; xxxvii. 
24, 25 ; Dan. ii. 44 and ix. 25-27. 

Micah v. 2, " But thou, Bethlehem Ephrathah, 
which art little to be among the thousands of Judah, 
out of thee shall one come forth unto me that is to be 
ruler in Israel ; whose goings forth are from of old, 
from everlasting; " Matt. ii. 2, 4, 6, • . . "Where is 
he that is born King of the Jews? . , . " "And 
1 that Jesus should die/ not for that nation only, but 
that also he should gather together in Q7ie the children 



96 KING. — KINGDOM. 

of God that were scattered abroad" (Jno. xi. 52). Mark 
this passage ! God has witnesses among all nations. 

Zech. ix. 9, "Rejoice greatly, O daughter of Zion; 
shout, O daughter of Jerusalem ; behold, thy King 
cometh unto thee; he is just, and having salvation/' 
etc. Compare Jno. xii. 12-15, " . . . Blessed is he 
that cometh in the name of the Lord, even the King 
of Israel; and Jesus, having found a young ass sat 
thereon, as it is written, ' Fear not, daughter of Zion, 
behold, thy King cometh,' " etc. 

1 Tim. vi. 14-16, " Keep the commandment, without 
spot, without reproach, until the appearing of our 
Lord Jesus Christ, . . . the blessed and only Poten- 
tate, the King of kings, and Lord of lords, who only 
hath immortality, dwelling in light unapproachable." 
Rev. xix. 15, 16, "And out of his mouth proceedeth a 
sharp sword, that with it he should smite the nations ; 
and he shall rule them with a rod of iron ; and he 
treadeth the winepress of the fierceness of the wrath 
of God Almight} 7 ; and he hath on his garment and 
on his thigh a name written, King of Kings and 
Lord of Lords." 

Art. 42. Kingdom — " of heaven" is an expression 
sometimes used as descriptive of the gospel dispensa- 
tion. It is used by Matthew only. Sometimes it 
designates the future state of glory. It is often the 



KINGDOM. 97 

same as the " kingdom of God." " The everlasting 
kingdom of our Lord and Savior Jesus Christ," (2 Pet. 
i. 11), means the " Church of the living God," from 
its beginning in Eden to the end of time, and on 
through all eternity, with the accessions of heaven 
itself. But see Luke xvii. 21, and Rom. xiv. 17, with 
Matt. vi. 33. None can be literally " born a king " 
without the previous existence of his kingdom. 
Hence, Isaiah says, " Unto us a son is given, and the 
government shall be upon his shoulders." " The key 
of the house of David will I lay upon his shoulders." 
He thus carried the symbol of power and authority 
which had long before existed. 

" The increase of his government shall have no 
end, upon the throne of David, and upon his king- 
dom, to establish it, and to uphold it with judgment 
and with righteousness from henceforth even for- 
ever." "And he shall be for a glorious throne to his 
father's house ; and they shall hang upon him all the 
glory of his father's house." (Isa. xxii. 23, 24). 

In these declarations, the "government," "king- 
dom," "throne," "house," and "key" are all the 
same that had been handed down from long previous 
ages. The regular succession of stages in this " king- 
dom " is still further marked by the legal and royal 
relations of the son to his father. Hence, this "king- 
dom " and the Church are identical. 



98 LAMB.— -I.AMB OF GOD, 

Art. 43. IyAMB. We can have no reasonable doubt 
that, by Divine appointment, the lamb was used in 
sacrificial worship, even by the very first human fam- 
ily, and ever afterwards; see Gen. iii. 20; iv. 2, 4; 
xxii. 7, 8, "And Isaac spake unto Abraham his father, 
and said, My father ; and he said, Here am I, my son ; 
and he said, Behold, the fire and the wood, but w r here 
is the lamb for a burnt offering ? And Abraham said, 
My son, God will provide himself a lamb for a burnt 
offering; so they went both of them together." 

In Ex. xii. 1-14, is given the origin or institution of 
the " Passover." This consisted principally of a slain 
lamb, perfect, sound, and not more than a year old — 
one for each family; it was enjoined to be kept as " a 
feast by an ordinance forever." The lamb was largely 
used in the sacrifices prescribed to God's ancient peo- 
ple. It is evidently the most suitable animal for this 
purpose. It is too the Scriptural type of meekness 
and innocence; it therefore impressively symbolizes 
Jesus Christ as the Victim slain for the world's re- 
demption. 

Art. 44. Lamb of God. The paschal sacrifice 
directly typified our L,ord, " For even Christ our 
Passover is sacrificed for us" (1 Cor. v. 7). " He is 
brought as a lamb to the slaughter" (Isa. liii. 7, with 
Acts viii. 32-35). "Then Philip . . . began at the 



I.AMB OF GOD. 99 

same Scripture and preached unto him Jesus." 
Hence also John says, " Behold the Lamb of God, 
which taketh away the sin of the world" (Jno. i. 29). 
As, on that night when the destroying angel went 
through the land of Egypt, the blood of the paschal 
lamb sprinkled on the door-posts was a protection to 
the family within the house ; so the blood of Christ, 
having been sprinkled upon our hearts, shall be a 
sure protection from Divine vengeance in that awful 
crisis when " the great day of his wrath " shall have 
come. This Lamb was especially furnished by the 
Divinity himself; his dignity is therefore acknowl- 
edged in heaven ; he is invested with the attributes 
of God, and raised to the throne of universal empire. 
Rev. v. 6-13, . . . " Worthy is the Lamb that was 
slain to receive power, and riches, and wisdom, and 
strength, and honor, and glory, and blessing;" also 
xiv. 1-5. In Rev. xiii. 8, we read, "All they that dwell 
on the earth shall worship him, every one [even] 
whose name hath not been written in the book of 
life of the Lamb that hath been slain from the foun- 
dation of the world;" i Pet. i. 18-21, "... Ye 
know that ye were not redeemed with corruptible 
things, . . . but with the precious blood of Christ, 
as of a lamb without blemish and without spot, who 
verily was foreordained before the foundation of the 
world," etc. 



IOO UMB OF GOD. — LAW. 

Redemption is thus seen to be as "eternal" in 
"purpose" (Eph. iii. n) with Omniscience as the act 
of creation itself. Our very bking was involved in 
the purpose pointing to Christ's incarnation. Hence, it 
is only through Christ that we have our present 
existence, as well as a fair chance to secure eternal 
happiness. As every man is now responsible for his 
own everlasting destiny, so each accountable indi- 
vidual of our race, if we even were unfallen, would 
be subjected to such trial as should then be deter- 
mined by infinite love and wisdom; "for Adam's 
obedience could have saved no one but himself." 
We may therefore " rejoice in the conviction that we 
gain immensely more by union with Christ " as the 
" Lamb of God " " than we lose by our relation to 
Adam." 

"The crowning application of the paschal rites to 
the truths of which they were the shadowy promises 
appears to be that which is afforded by the fact that 
our Lord's death occurred during the festival." Thus, 
according to the Divine purpose, and in obedience to 
the letter of the law, the true Lamb of God was slain 
at nearly the same time as " the Lord's Passover." 

Art. 45. Law. Ceremonial laws may be modified 
at the discretion of the law-making authority. They 
may even be intelligently abrogated when the pur- 



I<AW. — LIFK. , IOI 

pose for which they were enacted has been accom- 
plished. But right, in its claims upon us, is eternal 
and immutable. Therefore, the moral law, which is 
an expression of what is right as based in the nature 
of Deity and of his creatures, and develops itself 
from their relations to him and to one another, must 
be forever unchangeable. It was accordingly im- 
pressed at creation upon the heart of man, and was 
solemnly proclaimed by the Lord himself at Sinai. 
[See Art. 40.] This law is perfect (Psa. xix. 7-1 1), 
perpetual (Matt. v. 17, 18), holy, just, and good; not 
carnal, but spiritual (Rom. vii. 12, 14), and is exceed- 
ingly broad (Psa. cxix. 96). 

Art. 46. Life. As a descriptive epithet of prof- 
fered immortality, we have in the Scriptures such 
expressions as " Tree of life," (Gen. ii. 9 ; iii. 22 ; Rev. 
ii. 7; xxii. 2, 14); " Bread of life," (Jno. vi. 35, 51) ; 
"Way of life," (Psa. xvi. 11 ; Acts ii. 28); " Water of 
life," (Rev. vii. 17); and "Crown of life," (Jas. i. 12; 
Rev. ii. 10), " which the Lord hath promised to them 
that love him," and which seems to imply a special 
reward for faithful obedience under trying circum- 
stances. 

Christ is the author and sustainer of all created 
existence. "In him was life; and the life was the 
light of men" (Jno. i. 4). "For as the Father hath 



102 X.IFE. — XJGHT. 

life in himself, so hath he given to the Son to have 
life in himself;" "All things were created by him 
and for him ; and he is before all things, and by him 
all things consist" (Col. i. 16, 17, with Jno. v. 26). 

" Jesus said unto her, I am the resurrection and the 
life ; he that believeth in me, though he were dead, 
yet shall he live," (Jno. xi. 25) ; " The first man Adam 
became a living soul ; the last Adam became a life-giv- 
ing spirit," (1 Cor. xv. 45); "God hath given to us 
eternal life, and this life is in his Son. He that hath 
the Son hath life ; he that hath not the Son of God 
hath not life," (1 Jno. v. 11, 12.) 

"The just shall live by his faith," because by it he 
is eternally united with the Fountain of life : " Be- 
cause I live ye shall live also," (Jno. xiv. 19). " I am 
crucified with Christ, — nevertheless, I live, — yet not 
I, but Christ liveth in me ; and the life which I now 
live in the flesh I live by the faith of the Son of God, 
who loved me, and gave himself for me," (Gal. ii. 20). 
" Your life is hid with Christ in God. When Christ, 
who is our life, shall be manifested, then shall ye also 
with him be manifested in glory," (Col. iii. 3, 4). 
"Whatsoever ye do, work heartily as unto the Lord," 
therefore, " knowing that from the Lord ye shall re- 
ceive the recompense of the inheritance," (vs. 23, 24). 

Art. 47. Light — whether material, intellectual, 



LIGHT. 103 

or spiritual — is a blessing that is extremely important. 
As, in the highest sense, Jesus Christ is the light of 
the world, so those who reject him must walk on in 
spiritual darkness. This condition will necessitate 
their ultimate destruction. But those who follow him 
will have the light of life, and all intellectual and 
moral light will eternally corroborate and accord with 
their happy situation. 

Psa. xxvii. 1, " The Lord is my light and my salva- 
tion ; " " The path of the just is as the shining light, 
that shineth more and more unto the perfect day/' 
(Prov. iv. 18). Isa. xlii. 5-7, 16, " . . . I, the Lord, 
have called thee in righteousness, and will hold thy 
hand, and will keep thee, and give thee for a covenant 
of the people, for a light of the Gentiles ; to open the 
blind eyes, to bring out the prisoners from the prison, 
and them that sit in darkness out of the prison house. 
And I will bring the blind by a way that they know 
not; I will lead them in paths that they have not 
known ; I will make darkness light before them, and 
crooked things straight. These things will I do unto 
them and not forsake them." See xlix. 6-8, " . . . 
I will also give thee for a light to the Gentiles, that 
thou mayest be my salvation unto the end of the 
earth . . . ; " lx. 19, 20, " The sun shall be no more 
thy light by day; neither for brightness shall the 
moon give light unto thee; but the Lord shall be 



104 I.IGHT. 

unto thee an everlasting light, and thy God [shall be] 
thy glory. . . . " 

Mai. iv. 2, " But unto you that fear my name shall 
the Sun of righteousness arise with healing in his 
wings." Matt. iv. 16, " The people which sat in dark- 
ness saw great light; and to them which sat in the 
region and shadow of death light is sprung up." 

Jno. i. 4-9, John came " to bear witness of the 
Light, that all men through him might believe. . . . 
That was the true Light which lighteth every man 
that cometh into the world;" iii. 19-21, "And this is 
the condemnation, that light is come into the world, 
and men loved darkness rather than light, because 
their deeds were evil;" viii. 12, "Then spake Jesus 
again unto them, saying, I am the light of the world, 
he that followeth me shall not walk in darkness ; " 
ix. 5 ; xii. 35, 36, 46, "... While ye have light, be- 
lieve in the light, that ye may be the children of 
light. I am come a light into the world, that whoso- 
ever believeth on me should not abide in darkness." 
See iVcts xiii. 47. 

2 Cor. iv. 4-6, " For God, who commanded the light 
to shine out of darkness, hath shined in our hearts to 
give the light of the knowledge of the glory of God 
in the face of Jesus Christ." 

Eph. v. 8, "Ye were sometime darkness, but now 
are ye light in the Lord; walk as children of light ; " 



LIGHT. — LOVE. 105 

" Giving thanks unto the Father, who hath made us 
meet to be partakers of the inheritance of the saints 
in light ; who hath delivere4 us from the power of 
darkness, and hath translated us into the kingdom of 
his dear Son, in whom we have redemption," etc. 
Col. i. 12-14. 

1 Jno. i. 5-7, " If we walk in the light, as he is in 
the light, we have fellowship one with another," etc. 
Rev. xxi. 23; xxii. 5, "The Lamb is the light" of 
heaven ; "And there shall be no night there." 

Art. 48. Love. This term is given as a descrip- 
tive epithet or designation of the Deity. The Divine 
principle or essence is infinite ; and it dispenses the 
radiance of joy and the elements of sweetness to sensi- 
tive and intelligent creatures throughout the universe. 
See Jno. iii. 14-16, etc. Conversely, there has never 
been a time since the days of Adam when men were 
not required to love God with all their hearts, and 
their neighbors as themselves. (Matt. xxii. 37-40.) 
Neither more nor less can ever be demanded of them 
by the Divine government. This then is fulfilling 
the law, Rom. xiii. 10 ; this also fulfills the demands — 
is the sum total, the immutable essence — of Chris- 
tianity itself. Therefore, Christianity is as old as the 
world, and though it has passed through various 
stages in its progressive development, yet its princi- 



106 I.YDIA. — MANIFESTATIONS. 

pies have in some form been always inculcated upon 
mankind. 



Art. 49. Lydia. Acts xvi. 14, 15, 40. She may 
have been only a proselyte to the Jewish religion, — 
she appears to have been one of God's true worship- 
ers, "that were scattered abroad," (Jno. xi. 52), even 
before she had heard the apostles. Her " heart the 
Lord opened, to give heed unto the things which were 
spoken by Paul; " of course this was before her bap- 
tism ; so it is with others. The narrative shows that 
her children, however small, must also have been 
baptized. 

Art. 50. "Manifestations" (i Cor. xii., xiii., 
xiv.) are spiritual and miraculous gifts, bestowed for 
edification, and in part as the propagating power of 
Christianity. The Holy Spirit is the agent who be- 
gins, carries onw T ard, and completes every work of 
true religion. 

About fifteen specifications of spiritual gifts are 
indicated in the chapters above mentioned. Some of 
them are not considered as " miraculous; " but all of 
those which we count as "miraculous" had been 
promised by the Savior. Mark xvi. 17, 18, "And 
these signs shall follow them that believe: In my 
name they shall cast out devils ; they shall speak with 



MANIFESTATIONS. 107 

new tongues ; they shall take up serpents ; and if 
they drink any deadly thing, it shall in no wise hurt 
them ; they shall lay hands on the sick, and they shall 
recover." 

The Holy Spirit made his manifestations or dis- 
tributed his gifts to each person severally according 
to the Divine will — not bestowing all of them upon 
one person, nor at all times the same gift upon the 
same individual — as distinct from his natural endow- 
ments. " The source of all these miraculous powers 
was the charism of faith" Matt. xvii. 20 ; 1 Cor. xii. 9, 
and xiii. 2. " This must of course be distinguished 
from that disposition of faith which is essential to the 
Christian life." Among these "gifts" inspiration 
classes that of healing and that of tongues with the 
talent for administrative usefulness and the faculty of 
government. 

Compare here the impressive account in Num. xi. 
24-29, of parallel manifestations : "And Moses went 
out and told the people the words of the Lord, and 
gathered the seventy men of the elders of the people - 
. . . and the Lord came down in a cloud, and spake 
unto him, and took of the Spirit that was upon him, 
and gave it unto the seventy elders ; and it came to 
pass that, when the Spirit rested upon them, they 
prophesied, and did not cease. . . . And Moses said, 
Would God that all the Lord's people were prophets, 



108 MANIFESTATIONS. 

and that the L,ord would put his Spirit upon them ! " 
With regard to the gift of tongues, from the notices 
of it in Scripture there is much difficulty in fully un- 
derstanding its nature. 

i. "It was not a knowledge of foreign languages.'' 
" We never read of its being exercised for the con- 
version of foreign nations, nor for that of individual 
foreigners, except on the day of Pentecost;" and 
even on that occasion the foreigners present were all 
Jews or Jewish proselytes, and most of them must 
have understood the Hellenistic dialect. 

2. " This gift was the result of a sudden influx of 
supernatural inspiration which came [in some in- 
stances] upon the believer immediately after his bap- 
tism " " in the name of Jesus " as the Christ, Acts ii. 
38; "and it recurred afterward at uncertain inter- 
vals." This mooted verse in part is thus easily and 
satisfactorily explained. 

3. While under its influence, the soul " was rapt 
into a state of ecstasy by the immediate communica- 
tion of the" Holy Spirit. Thus the believer was 
constrained by an almost irresistible power to pour 
forth in words his feelings of thanksgiving and 
rapture; yet the words which issued from his 
mouth were not his own ; he was even usually igno- 
rant of their meaning. Paul desired that those who 
possessed this gift should not be suffered to exercise 



MANIFESTATIONS. — MARRIAGE-SUPPER. IO9 

it in the congregation, unless some one present pos- 
sessed another and subsidiary gift called the interpre- 
tation of tongues. By this the ecstatic utterances of 
the former might be rendered available for general 
edification. 

Art. 51. Marriage-Supper. Matt. xxii. 2-14, 
and Rev. xix. 7-9: "The kingdom of heaven is like 
unto a certain king which made a marriage for his 
son, and sent forth his servants to call them that were 
bidden to the w T edding; and they w 7 ould not come. 
. . . Then saith he to his servants. The wedding is 
ready, but they which w 7 ere bidden w 7 ere not worthy : 
Go ye therefore into the highways, and as man}- as ye 
shall find, bid to the marriage. So those servants 
went out into the highways, . . . and the wedding 
was furnished w 7 ith guests. And w r hen the king came 
in to see the guests, he saw 7 there a man w 7 hich had 
not on a w 7 edding garment; and he saith unto him, 
Friend, how earnest thou in hither not having a wed- 
ding garment? and he was speechless. . . . " 

From very high authority we learn that " it was 
customary for the man who made a wedding feast to 
provide wedding garments for those w 7 hom he in- 
vited. If they would not come, or if they did come 
but would not put on the wedding-garment, it was a 
great dishonor to the master of the feast." 



I IO MARRIAGE-SUPPER— MODE. 

The righteousness of Jesus Christ, received 
through faith alone, is the only garment which will 
be worn by the saints at the marriage-supper of the 
Lamb. " Let us be glad and rejoice, and give honor 
to him ; for the marriage of the Lamb is come, and 
his wife hath made herself ready. And to her was 
granted that she should be arrayed in fine linen, clean 
and white; for the fine linen is the righteousness of 
saints. . . . Blessed are they which are called unto 
the marriage supper of the Lamb. ..." 

Compare now Isa. lxiv. 6, and lxi. 10 : " . . . All 
our righteousnesses are as a polluted garment; and 
we all do fade as a leaf ; and our iniquities, like the 
wind, take us away;" "I will" therefore " greatly 
rejoice in the Lord, my soul shall be joyful in my 
God ; for he hath clothed me with the garments of 
salvation, he hath covered me with the robe of right- 
eousness, as a bridegroom decketh himself with a 
garland, and as a bride adorneth herself with her 
jewels." 

Art. 52. " Mode." This word is here used prin- 
cipally in reference to ("the action" of) baptism. 
But " action " should be in the plural, if we thus in- 
clude " immersion " with its necessary " emersion " as 
parts of this ordinance. For, if baptism commemo- 
rates the "burial" of Christ, it cannot also com- 



MODE. Ill 

memorate his resurrection without including two 
" actions;" these two " actions," moreover, are to 
each other directly antagonistic in their meanings. 
It would indeed confound us, for a word thus to have 
but one meaning, and yet absurdly include two mean- 
ings which are diametrically opposite. Such cannot 
be. Hence, the word " action " will not at all serve 
as a retreat from the dilemmas with which, by their 
use of the word " mode," some immersionists have 
forever embarrassed their own arguments. 

All immersionists fully agree with us that baptism 
is a Christian ordinance ; then, it surely must consist 
in something more than the mere manner of its per- 
formance, as a substance and its shadow cannot be 
identical. So, if the word " baptize " suggests mode, 
it must also principally express something that is 
essentially superior to mode. This " something" is 
the substance — the essential reality — of the ordinance. 
Baptism by the Holy Spirit is likewise a greater 
reality than the mode of its performance. 

We all know that "the L,ord looketh upon the 
heart," and not merely upon the outward appearance 
or performance (i Sam. xvi. 7). Still, everything 
should be "done decently and in order;" and a 
Scriptural mode of baptizing is better than any other, 
while it may not be absolutely essential to the validity 
of the ordinance. 



112 MODK. 

Legal forms are not always essential to legal and 
moral obligations. An oath is binding whether or 
not administered by a regular magistrate. If the 
Lord's Supper be conscientiously received, does not 
this simple fact demonstrate the true obedience of 
the recipient ? Must he take just so much bread and 
a measured quantity of wine in order to render his 
observance of this ordinance acceptable? Must he 
also be in a prescribed posture, reclining as the disci- 
ples did when the Lord instituted this sacrament? 
None contend for these notions, — yet why not, if we 
make one definite physical action the essential thing 
in water baptism ? 

Must the preacher be seated while discoursing? 
This was the attitude of the Savior on the mount and 
at other places ; was he not in these cases our model, 
if mere physical action or position has any intrinsic 
value or importance in our religion ? But sitting was 
not always his posture in teaching; neither did he 
every time heal the afflicted in the same manner. 
Did he indeed perform any two miracles with pre- 
cisely the same formula ? Are not his methods inde- 
scribably manifold? 

The government of God, in relation to free agents, 
is purely moral; and hence the validity of an ordi- 
nance depends not on any outward circumstance, but 
on the knowledge, will, and intention of the recipient ; 



MODE. — MOSES. 113 

and, for the same reason, its religious potency depends 
upon his faith, while its subsequent value to him con- 
sists in the effects it produces on his mind and conduct. 

If man is a free agent under moral government, he 
is to be rewarded or punished according to his own 
works, springing from his own will, purpose, and in- 
tention, — and not according to the conduct of others. 
Therefore, when he receives baptism, his act is right 
or wrong according to his own will, purpose, and in- 
tention, and not according to the will, purpose, and 
intention, or any outward action and circumstance of 
the man who administers to him this ordinance. 

Also, as a man is not required to baptize himself, 
and as he is accountable for only his own conduct 
and purposes, so water baptism cannot be any " con- 
dition " in order to his eternal salvation. No escape 
from this logic can be found. 

Art. 53. MosES and all the prophets claim to give 
the precise words of the Lord : Ex. iv. 10-16, " . . .1 
will be with thy mouth, and teach thee what thou 
shalt say." . . . " I will be with thy mouth, and with 
his mouth [Aaron's], and will teach you what ye shall 
say. . . " Hence, " Ye shall not add unto the word 
which I command you, neither shall }^e diminish 
ought from it that ye may keep the commandments of 
the Lord your God," Deut. iv. 2 ; see also xii. 32 ; 

8 



114 MOSES. 

xxix. 29, " . . . That we may do all the words of 
this law." Compare 2 Sam. xxiii. 1-3, "... The 
Spirit of the Lord spake by me, and his word was 
upon my tongue ; the God of Israel said, the Rock of 
Israel spake to me," etc., with Psa. xii. 6; xviii. 30, 
and Prov. xxx. 5, " Every word of the Lord is tried," 
" as silver in a furnace of earth, purified seven 
times ; " hence, " his way is perfect." 

Isa. i. 10, " Hear the word of the Lord ; " xl. 8, 
"The word of our God shall stand forever," (see 
1 Pet. i. 25). Jer. i. 6-9, "... Then the Lord put 
forth his hand and touched my mouth ; and the Lord 
said unto me, Behold, I have put my words in thy 
mouth." Ezek. i. 3, 4, "The word of the Lord came 
expressly unto Ezekiel the priest, the son of Buzi, in 
the land of the Chaldeans by the river Chebar; and 
the hand of the Lord was there upon him." (Dan. ix. 
12; xii. 9.) 

The passages quoted are corroborated by the state- 
ments in Hos. i. 1, 2 ; Joel i. 1 ; Amos iii. 1 ; Obad. i ; 
Jonah i. 1 ; Micah i. 1 ; Nah. i. 12; Hab. ii. 2; Zeph. 
i. 1; Hag. i. 1, 2; Zech. i. 1, 3; and Mai. i. 1, "The 
burden of the word of the Lord;" and we find 
twenty-four times in his four short chapters the 
(declaration, " Thus saith the. Lord," as if God foresaw 
the contempt which some moderns wish to put upon 
the Old Testament especially, and he would thus 



MOSES. 115 

vindicate his insulted majesty. " The same form of 
expression, or language of similar import, is found 
hundreds and even thousands of times in the Old 
Testament," occurring indeed on " almost every page, 
sometimes introducing a few verses, sometimes com- 
mencing a chapter or series of chapters, purporting 
to give the very words which God commanded his 
servants to deliver." 

Ezra ix. 4; x. 3, " Then were assembled unto me 
every one that trembled at the words of the God of 
Israel," etc., with Isa. Ixvi. 2, and lv. 10, 11 : " To this 
man will I look, even to him that is poor and of a 
contrite spirit, and trembleth at my word ; " " For as 
the rain cometh down and the snow from heaven, and 
returneth not thither, but watereth the earth, and 
maketh it bring forth and bud, and giveth seed to the 
sower and bread to the eater; so shall my word be 
that goeth out of my mouth : it shall not return unto 
me void, but it shall accomplish that which I please, 
and it shall prosper in the thing whereto I sent it." 

Hence, when teachers " speak not according to this 
Word" — the law and the testimony — " it is because 
there is no light in them," (Isa. viii. 20). We should 
never forget that " the Scriptures cannot be broken" 
(Jno. x. 35), but " endure forever." Consequently, 
even in the New Testament are given about 300 direct 
quotations frorr; the Old, besides more than 500 other 



1 1 6 MOSES. — N AAMAN. 

distinct allusions, thus making over 800 authoritative 
references and citations, our Lord Jesus Christ him- 
self having quoted from nearly every book in the Old 
Testament. 

Art. 54. Naaman, — 2 Kings v. 10-14. The He- 
brew word r achats — " wash," " rub," — is here used in 
verse 10, while tabal — " moisten," " besprinkle " — is 
used in verse 14. " Clean " is the object desired, and 
it is expressed by taker. In the Septuagint we have 
load in verse 10 for " wash," and baptize* in verse 14 
for tabal, which our translators have in the Authorized 
Version rendered "dipped." 

Nevertheless, as Elisha had said, " Go and wash in 
Jordan seven times, and thou shalt be clean," there is 
neither consistency nor necessity for supposing that 
Naaman went and plunged himself seven times into 
the river. But we are intelligently demanded to be- 
lieve that he rather reluctantly made a sevenfold 
application of the water to his person. Thus Jerome 
understood the text, rendering it, u Lavit in Jordane" 
" he washed in the Jordan." As cleansing was the 
object, and wash (not " dip ") was the direct com- 
mand, we cannot be justified in presuming unnatural 
conduct in this Syrian officer. 

The Peshito Syriac version, made in the apostolic 
age, gives (in verse 14) sec ho — u wash" — a word that 



NAAMAN. — NAME. 1 1 7 

never means "dip," or "immerse; " but, primarily, it 
means " to pour." It is used in the ancient Targums 
where Joseph " washed his face," (Gen. xliii. 31). 

Compare Ezek. xvi. 9, " Then washed (r achats) I 
thee with water ; yea, I thoroughly washed away thy 
blood from thee," etc. It is thus rendered more than 
50 times, and is used in Job ix. 30, and xxix. 6, " If I 
wash myself with snow water," etc., " When I washed 
my steps with butter," etc. 

In Leviticus and Numbers this word (rachats) is 
translated "bathe" in eighteen instances. But while 
the word never means "immerse," this "bathing" 
was always done outside the camp, and was for actual 
cleanliness, and never intended as a religious or cere- 
monial performance. 

Art. 55. " Name." Men baptize into the name of 
Christ, and not into Christ himself; this can be done 
by the Holy Spirit only, 1 Cor. xii. 13. We here pre- 
sent a list of passages in the Old Testament showing 
that the name of the L,ord Jehovah was then just 
the same in its religious potency as now with a Greek 
form it possesses in the New Testament : 

Gen. iv. 26 ; xii. 8 ; xiii. 4 ; xxi. 33 ; xxvi. 25 ; Ex. 
iii. 13-15; vi. 3; xx. 7, 24; xxxiii. 19; xxxiv. 5, 14; 
Lev. xviii. 21; xix. 12; xx. 3; xxi. 6; xxii. 2,32; 
Deut. xii. 21 ; xiv. 23, 24; xvi. 2, 6, 11 ; xviii. 5, 7, 19, 



ii8 NAME. 

20, 22 ; xxi. 5 ; Josh. ix. 9 ; 1 Sam. xvii. 45 ; xx. 42 ; 
2 Sam. vi. 2; 1 Kings iii. 2; v. 3, 5; viii. 16-20, 29, 
41-48; 2 Kings v. 11 ; xxi. 4, 7; 1 Chron. xvi. 2, 8, 10, 
29, 35 ; 2 Chron. vi. 5-9, 24, etc. ; Neh. i. '9; ix. 5, 10. 

Psa. xxiii. 3, " He restoreth my soul; he leadeth 
me in the paths of righteousness for his name's 
sake ; " xxv. 1.1, " For thy name's sake, Lord, par- 
don mine iniquity; for it is great; " xxxi. 3, "Thou 
art my rock and my fortress ; therefore, for thy name's 
sake lead me and guide me; " xxxiii. 21; lxxix, 9, 
" Help us, O God of our salvation, for the glory of 
thy name ; and deliver us, and purge away our sins, 
for thy name's sake ; " cvi. 8, " Nevertheless he saved 
them for his name's sake, that he might make his 
mighty power to be known ; " cix. 2 r ; cxliii. 2, 1 1, etc. 

Prov. xviii. 10; xlviii. 1, 2, 9, " For my name's sake 
will I defer mine anger," etc. ; 1. 10, " Let him trust 
in the name of the Lord, and stay upon his God; " 
lxvi. 5 ; Jer. xiv. 7, 9, 21, 39; Joel ii. 26, 32; Zeph. iii. 
9, 12 ; Zech. xiii. 3, 9; Mai. ii. 5 ; iii. 16; iv. 2. 

Numerous passages equivalent to these have been 
here omitted. Notice especially such as Isa. xliii. 25, 
and xliv. 22, " I am he that blotteth out thy transgres- 
sions for mine own sake, and will not remember thy 
sins ; " and connect these and others similar to them 
with the words " pardon " and " forgive " — so frequent 
in the Old Testament — and we have profusely and 



NOTKS. 119 

clearly preached to us repentance, faith, and the re- 
mission of sins in the very same Divine Name and 
manner as these doctrines are presented to the world 
throughout the New Testament. 

Art. 56. NOTES, general. (1) Covering with water 
is a Bible method of destroying. (2) No Christian 
father of the first 300 years cites Rom. vi. 4, as water 
baptism. (3) No baptisteries until the third \ and no 
immersions on record in Church literature till the 
fourth century after Christ, can be shown. 

4. If John the Baptist, in a ten-months' ministry, 
needed so " much water" for immersions, what in at 
least 60 years must have been the demand created by 
all the apostles and evangelists ! But on this point 
the New Testament is silent. 

5. If zra-mersion into water signifies baptizing into 
the name of the Trinity, why does not the emersion 
of the subject signify his coming out of the triune 
name and thus nullify his baptism ? 

6. In L,ev. xiv. 7, 8 (51-53), a person is sprinkled 
with blood seven times, and is then pronounced 
" clean ; " and yet, after this, he is again " washed " 
with water. Now compare Heb. x. 22, " Let us draw 
near to God with full assurance of faith, having our 
hearts sprinkled — 'cleansed' — from an evil con- 
science, and our bodies washed with pure water," 



120 NOTES. 

bearing in mind that sprinkling and pouring are the 
Bible terms for washing. 

7. In the Westminster Assembly, held in 1643, dip- 
ping was not accepted, with sprinkling and pouring, 
even "as an allowable mode." " On this question the 
Assembly appeared to be equally divided ; but, upon 
a more exact scrutin}', it was ascertained that there 
was a majority of one against inserting this word 
dipping, "and it was left out." (" Westminster As- 
sembly of Divines," p. 93.) 

8. The first place where the Hebrew word tabal is 
used we find in Gen. xxxvii. 31, where it is properly 
translated " sprinkled " by the Peshito or great Syriac 
version. Psa. li. 7, in Greek, Syriac, and Latin, reads 
thus : " Sprinkle me with hyssop," etc. 

Ezek. xxii. 24, reads thus in the Syriac : "Thou art 
the laud that is not baptized (tzeva or tsebd) ; no, upon 
thee the rain has not fallen." And Psa. vi. 6, is ren- 
dered, " My couch have I baptized (tsebd) with my 
tears." The same word occurs in the Chaldee of 
Dan. iv. 33, and v. 21, "And his body was baptized 
(tesba; Greek, ebaphe, from bapto) with the dew of 
heaven." This verse Jerome translates in the Vul- 
gate (A. D. 380) : "And his body was sprinkled with 
the dew of heaven." 

Luke vii. 38, 44, thus in Syriac, the probable ver- 
nacular of our Savior : " Simon, into thy house I 



NOTKS. 121 

came ; water upon my feet thou gavest me not, but 
she with tears my feet hath baptized."* This is an 
impressive rendering. 

9. From Matt. xi. it, we learn that no prophet was 
greater in dignity or more honoroble in employment 
than John the Baptist ; yet the least teacher under 
the gospel dispensation has higher privileges than 
John, and can more fully proclaim the truths of 
Christianity. Then, if immersionists wish to " arrest 
our inferences from the law and the prophets, to 
which Christ and his apostles " continually appealed, 
they should set us an example by never again going 
to John in Jordan (the last of the prophets under the 
law) in order to prove immersion, — an operation, too, 
which was not authorized by even the Mosaic ritual. 

10. In Eph. v. 26, it is the Church which is 
" washed" — not the sinner — " by the laver of water 
in the word ; " John xv. 3, " Now ye are clean because 
of the word which I have spoken unto you ; " Jas. i. 
18, " Of his own will he brought us forth by the word 
of truth;" " Seeing ye have purified your souls in 
your obedience to the truth unto unfeigned love of 
the brethren, love one another from a clean heart fer- 
vently ; having been begotten again, not of corrupti- 
ble seed, but of incorruptible, through the word of 
God, which liveth and abideth for ever," 1 Pet. i. 22, 

* See Ditzler on Baptism, p. 320. 



122 NOTES. 

23. Thus the word of God is the seed, the living 
truth, the means — but not the life-giving Agent ; that 
is no other than the Holy Spirit. " The sower soweth 
the word," Mark iv 14-20, and Matt. xiii. 18-23. 

Art. 57. Notes on i Cor. vii. 14. Neander* says 
that we find in this verse "the fundamental idea" by 
which " infant baptism " must be justified in order to 
agree with Paul's sentiments. Still, Neander is not 
everywhere self-consistent. 

The words sanctified, unclean, and holy which the 
apostle here introduces, are plainly used technically 
in their ecclesiastical sense, and are borrowed from 
the Old Testament. He evidently means that chil- 
dren of unbelievers, like other children, inherit under 
their parents, and " cannot stand among the believing 
and obedient worshipers of God while they remain as 
integral parts of families who do not believe ; " and 
that all children having but one believing parent in- 
herit with that parent " on the ground that the com- 
petency of the believing parent more than counter- 
balances the incompetency of the unbelieving." 
" Then, the believing parent has more power to intro- 
duce his children into the community of believers 
than the unbelieving has to exclude them." This 
certainly is right. 

* See " Planting of Christianity," Vol. I., p. 165. 



NOTES. 123 

" Infants have always been members of the same 
civil and ecclesiastical communities of which their 
parents are members; and Paul declares that the 
principle still prevails in the Christian Church; and 
consequent^, where only one of the parents is a 
believer, the children are ' holy ' in the sense that 
they are members of the community" called the 
"hagioi" — the visible saints. But now, "by the gift 
of Jesus Christ, baptism belongs to all the 'hagioi' " — 
the holy ; " and infants of believers, in the proper 
right of a single parent, are expressly called ' holy,' 
and are decided by inspired authority" as belonging 
" to the community of ' saints ; ' they are therefore in 
the same right entitled to baptism as all other mem- 
bers of the same community." 

So, although the law of circiimcision has been abro- 
gated, yet the principles on which it was based, — the 
spiritual truths or facts of which it was once the seal, 
and the privileges which it then guaranteed, have 
never by inspired authority been even in the least 
nullified or ignored. Now consider Matt, xviii. 1-5 ; 
Mark ix. 37 ; Luke ix. 48, " Whosoever shall receive 
one such little child " — " one of such children " — " this 
child " — " in my ?ia?ne, receiveth me" — he has my ap- 
probation and acceptance. But how is it possible to 
" receive such little children in his name" except by 
baptism or recognizing their baptism ? 



124 NOTES. 

Art. 58. Notes on the Psalms. They " were 
composed by at least ten different writers." " They 
were the Hebrew hymn book." They "represent 
Christ as the human and also the divine Messiah," " as 
priest, and as prophet, and as king," "as the lowly, 
suffering one," and as the one crowned over all and 
eternally triumphant. " Some of the Psalms refer to 
Christ directly, some prophetically, and some only 
typically. Some speak of his person, some of his 
work, and some of his kingdom." They all show the 
spiritual life in the man who finds rest by laying hold 
of the divine faithfulness. Many of them are re- 
markable for the clearness with which they set forth 
Christian doctrines, and for their strength, pathos, 
and beanty in delineating the person and work of the 
Redeemer and the progress of his kingdom. 

From the Psalms are numerous citations in the New 
Testament. Compare Psa. ii. with Luke xix. 14, and 
Acts iv. 25-28; Psa. xvi. 10, with Acts ii. 25-28, 31 ; 
Psa. xxii. 1-16, with Matt, xxvii. 35-46; Jno. xix. 23, 
24; Psa. xl. 7, with Heb. x. 5; and Psa. xli. 9, with 
Jno. xiii. 18 ; Psa. xlv. 6, 7, with Heb. i. 8, 9 ; and Psa. 
1. 7-14, with Acts xvii. 25; Psa. lxviii. 17, 18, with 
Acts vii. 53 ; Gal. iii. 19 ; Eph. iv. 8 ; Psa. xc. 12, with 
Matt. iv. 5-7 ; and Psa. xcvii. 7, with Heb. i. 6 ; Psa. 
cii. 20, with Heb. i. 10-12; Psa. cix. 6, 14, with Acts 
i. 16-30; ii. 30; Iyuke xi. 49-51; Psa. ex. 1-4 with 



OBEDIENCE. 125 

(Matt. xxii. 14) ; Heb. v. 6, and vii. 17 ; Psa. cxviii. 22, 
with Matt. xxi. 42 ; Acts iv. 11 ; etc. 

David, the principal author of the Psalms, " was the 
divinely constituted head of Israel, the visible Church 
of God, and was an eminent type of Christ" in vari- 
ous respects. 

Art. 59. Obedience. Doing things which God 
has not required cannot be religious obedience. God 
accepts no service or worship which he beforehand 
has not required or regulated. Unauthorized teach- 
ings, devotions, or oblations incur Divine disapproba- 
tion. Deut. xviii. 20, "The prophet which shall pre- 
sume to speak a word in my name, which I have not 
commanded him to speak, or that shall speak in the 
name of other gods, even that prophet shall die." 
See also Jer. xxviii. 15-17. 

Saul received a fearful denunciation for presuming 
to fill the priestly function : " Samuel said to Saul, 
Thou hast done foolishly, thou hast not kept the com- 
mandment of the Lord thy God, which he commanded 
thee ; for now would the Lord have established thy 
kingdom upon Israel forever ; but now thy kingdom 
shall not continue," etc. (1 Sam. xiii. 8-14.) 

All merely formal or physical acts of worship — 
those done without divine authority or devotional 
sincerity — were everywhere totally repudiated even 



126 OBHDIKNCE. 

under the old dispensation. Psa. li. 16, 17, " For thou 
desirest not sacrifice, else would I give it ; thou de- 
lightest not in burnt offering. The sacrifices of God 
are a broken spirit ; a broken and a contrite heart, O 
God, thou wilt not despise." " Wherewith shall I 
come before the Lord, and bow myself before the 
high God? Shall I come before him with burnt 
offerings, with calves of a year old? Will the Lord 
be pleased with thousands of rams, or with ten thou- 
sands of rivers of oil? . . . He hath showed thee, O 
man, what is good; and what doth the Lord require 
of thee, but to do justice, and to love mercy, and to 
walk humbly with thy God?" (Mic. vi. 6-8.) 

Compare Isa. xxix. 13, with Matt. xv. 8, and Jno. iv. 
23, 24: "This people draweth nigh unto me with 
their mouth, and honoreth me with their lips ; but 
their heart is far from me;" " The true worshipers 
shall worship the Father in spirit and in truth ; for 
the Father seeketh such to worship him," and there 
is no such worship without this antecedent seeking 
by the Diety. " God is a Spirit ; and they that wor- 
ship him must worship in spirit and in truth," or 
be unacceptable. 

Any outward action, performed merely as a stipula- 
tion in order to the remission of sins, necessarily 
comes directly under the class of legal merit, or 
Works, so utterly rep\idjgited by the gospel dispei^ 



OBEDIENCE. 127 

tion ; for all our religious deeds are either legal or 
evangelical, while also we have no Scriptural warrant 
to consider " baptism" and " obedience " as synony- 
mous expressions. 

We see, therefore, that baptism wdth water can be 
received by an adult in an acceptable spirit only when 
it is done as an act of loving obedience to the Lord 
Jesus Christ. In such a spirit, too, it will always be 
acceptable to him ; and those who love him will be 
obedient. Luke vi. 46, "And why call ye me Lord, 
Lord, and do not the things which I say? " Jno. xiv. 
15, 21-23, " If Y e l° ve me > keep my commandments ; " 
" He that hath my commandments and keepeth them, 
he it is that loveth me." . . . " If a man love me, he 
w r ill keep my words. ..." 

1 Jno. ii. 3-6, "And hereby we do know that we 
know him, if we keep his commandments. He that 
saith, I know him, and keepeth not his command- 
ments, is a liar, and the truth is not in him. But 
whoso keepeth his word, in him verily is the love of 
God perfected ; hereby know we that we are in him. 
He that saith he abideth in him, ought himself also so 
to walk even as he walked." [See Law, etc.] These 
passages teach what James ii. means, and enforce 
Christ's statement, " By their fruits ye shall know 
them." 



128 OFFERING. 

Art. 60. Offering, or sacrifice, — by its universal 
prevalence, is shown to have been of primeval origin. 
This fact likewise demonstrates that the feeling of 
the necessity for a divine propitiation was and is 
everywhere deeply rooted within the consciousness 
pervading our common humanity. 

In the Levitical economy, offerings taken from the 
animal kingdom were arranged in four classes : 

i. The burnt sacrifices were animals slain, the blood 
of which was sprinkled upon the altar as an atone- 
ment or " covering " for sin ; and the pieces of these 
animals were wholly consumed by fire. 

2. The sin offerings were presented by the high 
priest for himself, for a ruler, or for a private person. 

3. Trespass offerings were presented in cases where 
some special trespass had been committed, or a defile- 
ment incurred. 

4. Peace offerings were sacrifices in the nature of 
thanksgiving for mercies received, consisting of the 
usual bleeding victims, with various appendages, or 
accompaniments. 

Those sacrifices which were taken from the vegeta- 
ble kingdom were designated meat offerings, drink 
offerings, heave offerings, and freewill offerings — also 
four classes. The regulations prescribed for these 
sacrifices are principally given in Leviticus, and the 



OFFERING. — ONES. 1 29 

grandest exposition of this book is contained in the 
Epistle to the Hebrews. 

All the Mosaic sacrifices were typical of facts or 
truths now more clearly seen in the Christian dispen- 
sation. They were likewise fitted to impress the 
worshipers with a sense of God's holiness and their 
own sinfulness, while the} 7 showed the necessity for a 
divine and complete atonement in order to human 
redemption. Moreover, these offerings impress us 
with a sense of our dependence upon God, and of the 
hearty gratitude due him for the countless benefits of 
his providence, and for the unfathomable riches of 
his grace in Christ Jesus. 

The tw r o goats, Lev. xvi., constituted one offering, 
and were specifically typical, — the one whose blood 
was sprinkled " upon the mercy seat" indicating 
Jesus Christ as " the lamb slain," and the one sent 
into the wilderness, bearing away the sins of the peo- 
ple, signifying our risen and living Redeemer, "who 
was delivered for our offenses and was raised again 
for our justification." (Rom. iv. 25.) 

Art. 61. " Ones," — seven spiritual or divine, Eph. 
iv. 4-6 : This number, often found in Scriptures, is 
associated with the idea of completeness or perfec- 
tion, " probably with a reference to God's ceasing on 
the seventh day from the work of creation," Gen. ii, 2, 



130 ONES. 

Paul beseeches the Ephesians to walk in a manner 
worthy of the vocation wherewith they were called, 
" with all lowliness and meekness, with longsuffering, 
forbearing one another in love, endeavoring to keep 
the unity of the Spirit in the bond of peace." This 
exhortation corresponds with the Savior's prayer, 
Jno. xvii. 20^-24, and with Phil. ii. 1, 2, and 1 Pet. iii. 
8, etc. He next gives a chain of reasons why we 
should be of " one mind," "having the same love " 
and " compassion one for another": — 

1. "The body" of Christ — the church — is one; and 
there never has been but this one church— " the 
whole family in heaven and earth." 

2. " One Spirit " — the third person in the holy Trin- 
ity — is for us all the exclusive sanctifying agent and 
comforter. 

3. The Lord our God — Jesus Christ — is for all the 
same Savior and Redeemer, — thus " one fold and one 
shepherd " are made manifest. 

4. "One faith" — in some respects "the gift of 
God" — is the embodiment of our spiritual life, being 
the exclusive medium of our receiving Christ's right- 
eousness. 

5. " One baptism " by the Holy Spirit must charac- 
terize every true Christian; 1 Cor. xii. 13, "For by 
one Spirit are we all baptized into one body, . . . 
and were all made to drink of one Spirit;" see also 



ONES. 131 

Gal. iii. 26, 27, " For ye all are the children of God 
by faith in Christ Jesus; for as many of you as have 
been baptized into Christ have put on Christ." By a 
creature we can be baptized only into the name of 
Christ — not into himself. Now, this baptism must be 
spiritual, else it w T ould not correspond with the other 
points here enumerated. 

6. We all have the "one hope" — of salvation — 
which, " as an anchor to the soul, is both sure and 
steadfast and entering into that which is within the 
veil " — " the hope laid up for us in heaven " — " which 
is Christ in us the hope of glory/' (Heb. vi. 19 ; Col. 

i. 5, 27.) 

7. We pray to " one God and Father of all, who is 
above all, and through all, and in us all." But unto 
every one of us as individuals and members of his 
spiritual body, the Church, grace is given according 
to the measure of the gift of Christ. 

" Wherefore he saith, When he ascended up on 
high he led captivity captive and gave gifts unto 
men ; " "And he gave some apostles, and some proph- 
ets, and some evangelists, and some pastors, and 
teachers, for the perfecting of the saints, for the work 
of the ministry, for the edifying of the 'body' of 
Christ ; till we all attain unto the unity of the faith, 
and of the knowledge of the Son of God, unto a per- 
fect man, • . • the fulness of Christ ; that we may be 



132 ORDINANCES. 

no longer children, . . . carried about with every 
wind of doctrine, . . . ; but speaking the truth in 
love, may grow up in all things into him, who is the 
head, even Christ, — from whom all the body fitly 
framed and knit together through that w r hich ever}' 
joint supplieth, according to the working in the 
measure of every part, — marketh increase of the 
body unto the building-up of itself in love," (verses 
8, 11-16.) 

We here have a list of gifts, parallel to the " mani- 
festations in 1 Cor. xii., with the grand purpose 
specified for which they all were bestowed, " For the 
body is not one member, but many " in one vast tem- 
ple. 

Thus, we see that the glorious Trinity, with his 
triad of graces bestowed, and the spiritual " manifes- 
tations," in order to building up the one church, 
are consecutively indicated in this precious argumen- 
tative exhortation. What God has done argues here 
what Christians must do. 

Art. 62. Ordinances— in the church are some- 
times with us partially represented by the word sacra- 
me?tts. When thus designated, by the generality of 
Protestants, they include only baptism with water, 
and the Lord's Supper. 

We may justly consider them as representing 



PASSOVER. — PENTECOST. 1 33 

mutual " pledges " between the divine and the human 
party in making an " everlasting covenant," — the one 
binding himself to grant eternal salvation, and the 
other swearing to his Savior faithful allegiance for- 
ever. They serve also to keep the church distinctly 
before the eyes of the world. 

Art. 63. Passover. This was an exceedingly 
impressive ordinance or institution. Compare Ex. xii. 
3, 6, 20, 21, 47 with Jno. vi. 48-58 and 1 Cor. v. 7. 

This ordinance solemnly pointed forward in time 
to our bleeding Redeemer — "The Lamb of God that 
taketh away the sin of the world," — "passing over" 
our guilty souls in the day of vengeance, having once 
" covered " our sins from his sight forever. 

This religious festival is (in Lev. ix.) again com- 
manded, with various regulations, — making its ob- 
servance imperative, and having -* one ordinance, both 
for the stranger and for" the native Israelite; [See 
Eucharist.] But, like the Lord's Supper, the 
Passover was so characterized and ordered that it 
was not to include infants as participating. 

Art. 64. Pentecost — was first celebrated on the 
fiftieth day after the first Passover. The law was 
then given at Sinai amid fiery demonstrations. 

As a festival^ "the Pentecost was the Jewish har- 



134 PENTECOST. 

vesthome, and the people were especially exhorted 
to rejoice before Jehovah with their 'families, their 
servants, the Levite within their gates, the stranger, 
the fatherless, and the widow, in the place chosen " 
by the Lord for his name, — as the}' brought a free- 
will offering of their hand to Jehovah " according as " 
he had blessed them, (Deut. xvi.) 

The typical significance of this festival is made 
known by the events recorded in Acts ii. The Pass- 
over just preceding had been marked by the sacrifice 
of the true Paschal Lamb ; and the Pentecost oc- 
curred on the first day of the week — a Christian 
Sabbath. 

As the Israelites assembled before Sinai, so repre- 
sentative desciples were in Jerusalem, "waiting for 
the promise of the Father." Again there was a won- 
derful shaking, and the Almighty again descended 
from heaven in fire, to pour forth that Holy Spirit 
whose power produced the spiritual harvest, of which 
our Lord had long before assured the disciples. 

Just as Sinai witnessed the finishing steps in devel- 
oping the Jewish nationality, amid thunders and 
lightnings, so this Christian Pentecost introduced to 
earth the fact of the celestial recognition of the man 
Christ Jesus as the King of Glory ; and it witnessed 
in the fiery tongues a plenitude of power, and the full 
equipment of the church to conquer the world. 



PETER. 135 

Art. 65. Peter — was the ablest speaker among 
those who preached the gospel immediately after the 
ascension of their Master. He also was first in ex- 
pounding to Jews and their proselytes (Acts ii.) — 
and finally to Gentiles (Acts x.) — some of the won- 
deis in the economy of salvation, and was first in 
unfolding the truths of prophecy as then fulfilled by 
everts in the new dispensation. He is thus shown 
to hive been the leading speaker among the earfy 
disciples. 

But he had no authority superior to that of his 
apostdic brethren. What the Savior said to him in 
Matt. ivi. 19, about the " keys," is in chap, xviii. 18 
substattially spoken to all the apostles. Peter is 
shown to have possessed no pre-eminence except, 
like Mo>es, in his having a family, and perhaps in his 
superior age, with his extraordinary zeal, ability, and 
promptness in speaking and acting upon every pos- 
sible occision. 

The w«rd " keys " must signify in his case the in- 
spired coirage and explanatory power which he so 
triumphantly exhibited in " opening" the nrysteries 
of the n<w dispensation. Paul considered himself 
" not a whit behind the very chiefest apostles" (2 Cor. 
xi. 5) ; anl in some respects he seems to have sur- 
passed and overshadowed even Peter himself; compare 
Gal. i. and 2 Pet. iii. 15. 



136 POUR. 

Art. 66. Pour and Sprinkle against Immerse. 
The significations of these two first words are not 
with us very generally distinguished. But a differ- 
ence exists between them. " Pour " denotes — espec- 
ially it did anciently — a washing and a call or conse- 
cration to some duty or office; "sprinkle" was— and 
is— indicative of an action or a state, implying in- 
nocence, a real cleansing, or a ceremonial purification. 
With us, in baptism, the meanings of both these 
words are commonty blended. Pour and its cognates 
occur in the Scriptures about 150 times — thotgh not 
alwa}^s with the ritual significations; sprinixe, in 
different grammatical forms, we find over 60 tmes in 
the Bible — and sometimes it seems to be a peculiar 
symbolic action and void of its common ritutl mean- 
ing. The original languages positively reqttre these 
words in all our translations. / 

But immerse is not a Bible word— it nevfr occurs 
in the duly authorized versions of the sacrel volume, 
—it is not anywhere required, or even justr|ed by the 
originals. / 

" Immersion " is so far from implying \ cleansing 
or washing — which all know baptism indicates — that 
there is no necessary connection betwedi the two 
ideas. It does not even imply any particular element. 
It as often applies to things unclean, or distressing, 
as to any other condition or fact, and it notvhere 



POUR. 137 

includes the idea of innocence or holy consecration. 
" Hence, in many languages, immerse means con- 
taminate, defile, or make filthy." The primary idea 
of " tama" — (Hebrew for unclea?i, defile, which occurs 
in L,ev. v. 3, xxi. 4, Hos. ix. 4, and nearly 100 other 
places) — is that of immersing. 

Ancient words, therefore, that properly and strictly 
meant " immerse," are in our lexicons not defined by 
" wash," " cleanse," or "purify." So, likewise, "in 
various ancient languages, and especially in all those 
in which the Bible was written or translated, the 
proper words for wash or cleanse never mean im- 
merse" — but they do usually signify " moisten " and 
" sprinkle," as by falling rain ; or, " pour " and " shed 
forth," as in the case of water dropping from a vessel. 

Bapto first meant "moisten" — then "dye," and 
finally " dip." " Baptizo intensifies these meanings, 
except the dyeing," which it does not include; and, 
in any ancient classic, where baptizo does mean im- 
merse, there it emphatically does not mean wash, 
cleanse, or purify in any respect. 

Furthermore, on comparing Num. viii. 5-7, xix. 
13-21, and many other passages in the Pentateuch, 
with Heb. ix. 10, we observe and can positively 
demonstrate that the " deverse washings" are truly, 
and Scripturally " different kinds of baptisms, — some 
with mere blood— some with water — sprinkled on the 



I38 POUR. — PRAY. 

subjects,— some with blood and running water, — and 
others with water" containing ashes, — and they were 
all designed to effect and declare typical or ceremo- 
nial purification. 

Now, connect with these all the " pourings" and 
"anointings " of the tabernacle service, and we have 
fully, and even excessively, enumerated and included 
all those baptisms specified as "pertaining to the con- 
science" (Heb. ix. 9, 10.) 

In regard to this classification of the baptisms, it is 
worse than childish folly to interpret any of them as 
the immersing of vessels and other inanimate objects, 
simply because these have ?io conscience, and the 
cleansing of the guilty conscience is the grand and 
vital doctrine which the inspired writer was here dis- 
cussing ; see also Heb. x. 2. Hence John said of the 
Savior, "He shall baptize you with the Holy Ghost 
and with fire ; whose fan is in his hand, and he will 
thoroughly cleanse his threshing-floor," etc. Then, 
" Who may abide the da}^ of his coming? ... for he 
is like a refiner's fire. He shall sit as a refiner and 
purifier of silver," (Mai. iii. 2, 3.) 

Art. 67. Pray — Praykr. If Christ's instructions 
and apostolic examples are our guide, then most cer- 
tainly we should pray to receive the Holy Spirit. 
Luke xi. 13, "If ye then, being evil, know how to 



PRAY. I39 

give good gifts unto your children, how much more 
shall your heavenly Father give the Holy Spirit to 
them that ask him? " 

See Acts ii. 1-4, iv. 24-31. . . . "And when they 
had prayed, the place was shaken where they were 
assembled together ; and they were all filled with the 
Holy Ghost, and they spake the word of God with 
boldness ; " notice that this is the second time they 
were thus "filled." 

Acts v. 32, and viii. 15-17, " Who — when they were 
come down— prayed for them, that they might receive 
the Holy Ghost ; for as yet he was fallen upon none 
of them, — only they had been baptized into the name 
of the Lord Jesus," etc. 

Therefore, we have Bible instances where baptism, 
even with honest people, did not procure ( — as it 
never insures — ) the presence of the Holy Spirit. 
But, in this case, probably we should understand that 
He had not " fallen " upon them with his miracle- 
working power. 

Also, chap. xiii. 2-4, " As they ministered to the 
Lord, and fasted, the Holy Ghost said, Separate me 
Barnabas and Saul for the work whereunto I have 
called them. And, when they had fasted and prayed, 
and laid their hands on them, they sent them away. 
So they, being sent forth by the Holy Ghost, departed 
unto Seleucia." 



140 PRAY* 

Thus, we should pray for others—and even for the 
most wicked: 2 Chron. xxx. 18-20. ..." But Heze- 
kiah prayed for them, saying : The good Lord par- 
don every one that prepareth his heart to seek God, 
the Lord God of his fathers, though he be not 
cleansed according to the purification of the sanct- 
uary; and the Lord hearkened to Hezekiah and 
healed the people." This is a precious record. Matt. 
v. 44, " But I say unto you, Love your enemies, bless 
them that curse you, do good to them that hate you, 
and pray for them which despitefully use you and 
persecute you;" Luke xxiii. 34, " Then, said Jesus, 
Father, forgive them ; for they know not what they 
do ; " Acts vii. 60, " And he (Stephen) kneeled down, 
and cried with a loud voice, Lord, lay not this sin to 
their charge ; " see also 1 Tim. ii. 1-4. 

The sinner also has a right to pray for himself; 
Luke xv. 18-24, " I will arise and go to my father, 
and will say unto him, Father, I have sinned against 
heaven, and before thee, and am no more worthy to 
be called thy son ; make me as one of thy hired serv- 
ants," etc. Acts ii. 21, " Whosoever shall call on the 
name of the Lord shall be saved; " see also chap. viii. 
22-24, " Repent, therefore, of this thy wickedness, 
and pray God, if perhaps the thought of thine heart 
may be forgiven thee. For I perceive that thou art 
in the gall of bitterness and in the bond of iniquity." 



PRAY.~ PRIEST. 141 

The truth of the blind man's statement (Jno. ix. 
31), " We know that God heareth not sinners/' con- 
sists in the sense that Jehovah will not work a miracle 
in order to vindicate or please a man whose heart 
is not at all right with himself. 

Although the eyes of the Lord are upon the right- 
eous, and his ears open unto their cry, nevertheless, 
" If I regard iniquity in my heart, the Lord will not 
hear me," Psa. Ixvi. 18 ; " The Lord is far from the 
wicked" — the unrepenting sinner, — "but he heareth 
the prayer of the righteous " — a repenting and be- 
lieving sinner, Prov. xv. 29. But "he that turneth 
away his ear from hearing the law, even his prayer 
shall be an abomination," Prov. xxviii. 9. This is the 
character for which the Holy Scriptures contain no 
encouragement or promises. 

Art. 68. Priest. In the worship of the earliest 
ages the chief of the family or tribe officiated as 
priest. The blood thus shed by him in all acceptable 
sacrifices must have pre-figured our Savior's blood on 
Calvary — which speaketh better things than that from 
the offering presented by Abel, (Heb. xii. 24.) In 
patriarchal times, this office descended w T ith the birth- 
right — hence the wickedness of Esau in his transac- 
tion with Jacob (Gen. xxv.) is more clearly manifested. 

The high priest — " the anointed," (Lev, iv, 3, 5, 16, 



I42 PRIKST. 

etc.,) — was the especial type of Jesus Christ. "To 
him alone it pertained to enter the Holy of Holies, 
which he did once a year — on the great day of atone- 
ment — when he sprinkled the blood of the sin-offer- 
ing on the mercy-seat and burnt incense within the 
veil" (Lev. xvi.). " He stood in God's presence, 
nearer to him than any other mortal might venture, 
and pleaded for Israel.'' Thus he symbolized our 
Redeemer, who with his own blood has entered once 
for us into the upper sanctuary (Heb. ix. 24-26.). 

Melchizedek, King of Salem, and priest of the 
most high God, who blessed Abram and received 
tithes from him (Gen. xiv.), is a most remarkable 
character in his typical relationship to our Savior in 
the Divine priesthood. He has something surprising 
and mysterious in his first appearance, and in every 
subsequent reference. " Bearing a title which Jews 
in after ages would recognize as designating their 
own sovereign — bearing gifts which recall to Chris- 
tians " the elements in the Lord's Supper, and prais- 
ing God with remarkable sympathy for the patriarch 
— " this Canaanite crosses for a moment the path of 
Abram, and is unhesitatingly recognized as a person 
of higher spiritual rank than" even this "friend of 
God." He then suddenly disappears, and is not 
again mentioned in the sacred writings for a thousand 
years. Nor was he a self-appointed priest, but was 



PRIEST. 143 

one Divinely so called and so constituted. L,ike 
Christ, he was also a king of peace and righteousness. 
His royalty and insulation must have been especially 
typical ; in proof, read Psa. ex. 4 with Heb. v. 6, 10 ; 
vii. entire; see also ix. n-14, 24-28. 

Of Christ it is said, " Because he abideth forever, 
he hath his priesthood unchangeable. Wherefore, also 
he is able to save unto the uttermost them that come 
unto God by him, seeing he ever liveth to make in- 
tercession for them." The apostle impressively asks, 
" If the blood of bulls and of goats, and the ashes of 
a heifer sprinkling the unclean, sanctify to the puri- 
fying of the flesh, — how much more shall the blood 
of Christ, who through the eternal Spirit offered him- 
self without blemish unto God, cleanse your con- 
science from dead works to serve the living God?" 

Again he says, " Christ entered not into a holy 
place made with hands, . . . but into heaven itself, 
now to appear before the face of God for us, nor yet 
that he should offer himself often ; . . . but now 
once at the end of the ages hath he been made mani- 
fested to put away sin by the sacrifice of himself; 
and as it is appointed unto men, once to die, but after 
this cometh the judgment, so Christ was once offered 
to bear the sins of many ; and unto them that look 
for him shall he appear the second time apart from 
sin unto salvation." 



144 PROMISE. 

Art. 69. Promise. This word as a noun occurs 
in the Bible about 60 times, and as a verb it is found 
in more than 50 passages. 

Where God is the speaker, or implied promiser, in 
some instances we may say that it expresses the germ 
or "root" (Rom. xi. 17, 18) of the gospel tree; some- 
times the trunk and its main branches are meant ; 
and in other cases, the smaller brances with their 
foliages and fruits, are to be especially understood. 
Specific favors are occasionally meant, — and in things 
necessary or essential there indeed " are given unto us 
exceedingly great and precious promises" (2 Pet. i. 4.). 

The full developments of the glorious philosophy 
in the plan of salvation are often the subjects discus- 
sed in using this terminology, — as inRom. iv. and 
Gal. iii. 

Some passages involving the same Divine promise 
use a different form of expression. Specimen quota- 
tions containing this word, or its substitutes, are here 
subjoined, all of these being taken from the New 
Testament : 

Matt. xxv. 34, " Then shall the king say unto them 
on his right hand, Come, ye blessed of my Father, in- 
heirit THE kingdom prepared for you from the 
foundation of the world." Notice well when this 
" kingdom " was " prepared." 

Acts ii. 39, " For the promise is unto you, and to 



PROMISE. 145 

your children, and to all that are afar off, even as 
many as the Lord our God shall call;" xiii. 32, 33, 
" And we declare unto you glad tidings, how the 
promise which was made unto the fathers, God hath 
fulfilled the same unto us " and "our children; " xxvi. 
6, 7, " Now I stand here to be judged for the hope of 
the promise made of God unto our fathers, — unto 
which promise our twelve tribes earnestly serving 
God night and day hope to attain " — a hope including 
the resurrection. 

Rom. iv. 14, " If they that are of the law be heirs, 
faith is made void, and the promise is made of none 
effect." 

1 Cor. ii. 9, . . * " Neither have entered into the 
heart of man the things which God hath prepared for 
them that love him." 

Gal. iii. 14, . . . " That we might receive the 
promise of the Spirit through faith " — [not through 
water]. (Cf. Joel ii. 28.) " To Abraham and his seed 
were the promises made." This " SEED " means our 
Lord and through him all Christians, who are thus 
" heirs according to the promise." 

Tit. i. 1-3, " ,. . . According to the faith . . . and 
truth . . . in hope of eternal life which God, that 
cannot lie, promised before the world began." This 
again expresses " the covenant that was confirmed of 

God in Christ " even from the beginning of creation. 

10 



146 PROMISE. — PROPHET. 

" For when God made promise to Abraham, since he 
could swear by none greater, he swore by himself, 
saying : Surely blessing I will bless thee, and multi- 
plying I will multiply thee. And thus, having 
patiently endured, he obtained the promise. For men 
swear by the greater ; and in every dispute of theirs 
the oath is final for confirmation : wherein God, being 
mindful to shew more abundantly unto the heirs of 
the promise the immutability of his counsel, inter- 
posed with an oath ; that by two immutable things, 
in which it is impossible for God to lie, we may have 
a strong encouragement, who have fled for refuge to 
lay hold of the hope set before us ; which we have as 
an anchor of the soul, a hope both sure and steadfast, 
and entering into that which is within the veil ; 
whither as a forerunner Jesus entered for us, having 
become a high priest forever after the order of Mel- 
chizedek" (Heb. vi. 13-20). 

Art. 70. Prophet. Christ is the great prophet 
presented throughout revelation, — and truly the 
Spirit of Christ was in the prophets testifying all 
along of his then future incarnation and sufferings, 
and " the glory that should follow," (1 Pet. i. 11). 

Deut. xviii. 15-19, " The Lord thy God will raise 
up unto thee a prophet from the midst of thee, of thy 
brethren, like unto me ; unto him ye shall hearken; 



PROPHET. 147 

according to all [that] thou desirest of the Lord thy 
God in Horeb in the day of the assembly. ..." And 
the Lord said, " I will raise them up a prophet from 
among their brethren, like unto thee, and will put 
words in his mouth ; and he shall speak unto them 
all that I shall command him. And it shall come to 
pass that whosoever will not hearken unto my words 
which he shall speak in my name, I will require it of 
him." Compare Acts iii. 22, 23, (24-26): 

" For Moses truly said unto the fathers, a prophet 
shall the Lord your God raise up unto you of your 
brethren, like unto me ; him shall ye hear in all 
things whatsoever he shall say unto }^ou. And it 
shall come to pass that every soul which will not hear 
that prophet shall be destoyed from among the people. 
Yea, and all the prophets from Samuel and those that 
followed after, as many as have spoken, have likewise 
foretold of these days." See also Acts vii. 37, 38. 
The word " Angel " here, and in various passages of 
the Pentateuch, designates our Redeemer, who con- 
stantly instructed Moses, " that was in the church in 
the wilderness." 

Jno. i. 45, . ■ . " We have found him, of whom 
Moses in the law and the prophets did write, Jesus of 
Nazareth, the son of Joseph." 

Jno. vi. 14, " Then these men, when they had seen 
the miracle that Jesus did, said : This is of a truth 



148 PROPHET. — PROSELYTE. 

that prophet that should come into the world ; " vii. 40, 
" Many of the people . . . said, Of a truth this is that 
prophet." 

As "all the prophets" had foretold of the Mes- 
sianic and apostolic times, so it cannot be denied that 
some among them had prophetically described every 
essential or important fact, or principle, contained in 
the whole compass of the gospel economy. 

The conclusion, then, is inevitable, that if water- 
baptism is of any essential or important consequence, 
it must be brought forward for its proportional share 
in the Old Testament predictions. But how is it 
there delineated? It is by the use of the words 
" anoint," " pour," and " sprinkle.'' Consequently, as 
" immersion " is not in prophecy, it is not inculcated 
for baptism in New Testament history. Even the 
prophecy by John the Baptist (Matt. iii. 11, Jno. i. 33), 
and the promise by Jesus Christ (Acts i. 5), that the 
disciples should be baptized with the Holy Spirit, were 
fulfilled by the Divine " out-pourings " mentioned in 
Acts ii., etc. 

Art. 71. Proselyte — Stranger. The world- 
embracing design of Bible religion is sufficiently 
evinced throughout the Mosiac dispensation. Some 
of its most precious features are seen in the Divine 
fatherhood and care manifested for obedient " sojourn- 



PROSELYTE. 149 

ers" with Israel. God often reminded his chosen 
people that they once were " strangers " in a foreign 
land, and that even in Canaan they were realty so- 
journers with himself, and pilgrims seeking a better 
coufitry ; see Ex. xxii. 21, and xxiii. 9, with Lev. xxv. 
23, and Psa. cxlvi. 9, with Heb. xi. 13. 

The Church of God has always stood with open 
door for any and all who would submit to the Divine 
requirements. In all ages it has been true that " God 
so loved the world, that he gave his only begotten 
Son, that whosoever believeth on him should not 
perish, but have everlasting life" (Jno. iii. 16). 

The word proselyte — transferred from the Greek — 
occurs four times in Scripture (Matt, xxiii. 15, Acts 
ii. 10, vi. 5, and xiii. 43). The word stranger — 
(Hebrew, ger) — occurs many times — especially in the 
Old Testament. Both terms designate the "alien" — 
whether or not born in Palestine — who has been so 
much under the influence of divine truth and relig- 
ious association that he has been drawn to the hope 
of Israel and to the worship of Jehovah. He thus 
has become a member of the Jewish commonwealth ; 
and then, by compliance with certain requirements, 
he is privileged to become also a member of the 
Israelite congregation or church. 

" The stranger (ger, proselyte), who desired to be- 
come fully identified with God's people" had first to 



1 50 PROSELYTE. — QUOTATIONS. 

"give credible evidence, by obedience to the moral 
precepts of the law," that he was really in spiritual 
sympathy with God and his Israel ; and " in sign of 
his changed feeling and purpose" he submitted to 
the stipulated ordinance of circumcision (Ex. xiir 48, 
49). He was then formally admitted to the passover 
and henceforth to all the spiritual privileges pertain- 
ing to the Israelite congregation. Thus he became 
a " proselyte of righteousness," a recognized mem- 
ber in the household of faith — and " no longer a 
stranger and foreigner, but a fellow-citizen with the 
saints " and all the Divine family. 

The Talmud states, however, that baptism was also 
required in order to complete the admission of prose- 
lytes. This is said to have been performed by par- 
tially immersing the candidates. But we have no 
direct proof of this practice before the destruction of 
Jerusalem ; and the silence of the Old Testament and 
the Apocrypha, of Philo and Josephus, upon this 
point, is almost decisive proof that there was not 
such baptism of proselytes as we find mentioned in 
the Talmudists. We at least know that it was with- 
out Divine authority ; and this fact is sufficient. 

Art. 72. Quotations, Etc. The aim here is to 
designate the most authorative definitions of " bap- 
tizo" and then subjoin to these some of the most 



QUOTATIONS. 151 

ancient and impressive examples of its usage known 
in classic Greek literature, etc. 

I. Every real standard of Greek lexicography sus- 
tains affusion as baptism. Among these are three 
native Greeks, — Galen, medical author, A. D. 130; 
Gazen, 1478 ;— with E. A. Sophocles, and Kouma of 
the present century. 

Stokius, Rost, Palm, and many others give baptizo 
equal " to wash — to be cleansed — and this generally 
by sprinkling, " " Since anciently the water was 
either sprinkled or copiously poured upon those bap- 
tized." These definitions are immaterially qualified 
or abundantly sustained by at least thirty of the very 
best lexical authorities, — as Groves, Cremer, (1878,) 
Schleusner, Pape, (1874,) the great Passow, master 
critic of all classic lexicons, — with hosts of other 
authorities. See Ditzler on Baptism. 

No Greek lexicon worthy of notice stops with giv- 
ing only one definition or meaning for baptizo. 
Scores of specific definitions have been given it — 
and most of them by the finest scholars in the world. 

Let it be further observed that in the history of no 
language can w r e find any important active verb which 
has had only one meaning for any considerable num- 
ber of years — much less for ages upon ages. As the 
word baptizo was antecedently explained by "vari- 
ous " Hebrew terms and usages, and interchanged 



152 QUOTATIONS. 

with different Greek words, and subsequently trans- 
lated, defined, and illustrated by a variety of expres- 
sions in different languages, — it appears very incon- 
sistent to claim that it has always had only one 
special meaning, and that one expressing a merely 
physical " action." But, after all, what authority can 
most properly decide how this or any other word in 
the Bible is to be undertood ? Is not the Bible itself 
the best authority ? 

Summing up and comparing the definitions of bap- 
tizo given even by immersionists, Dr. Ditzler says that 
" by the unanimous renderings of the great masters 
themselves" we have baptizo meaning something dif- 
ferent from " dip," over twenty-five times to every one 
in which it means " dip " or " immerse." 

Referring still to definitions of this word by im- 
mersionists y this learned writer substantially says : 
" Alas for this ' specific action ! ' It is ' whelmed ' by 
Cox, Conant, and Morell ; it is ' overwhelmed ' by 
Campbell and Ingram, ' submerged,' ' sunk,' and 
' drowned ; ' its advocates are ' supervised,' 'drenched,' 
and 'soaked,' they having been so deeply 'overflowed' 
by their fruitless struggles. Desperation seizing them, 
they are now ' intoxicated ' — ' made drunk ' — with 
huge draughts of Quixotic remedies. Hence, immerse 
is 'soused,' 'put under,' and 'engulfed' in the house 
of its friends. But, while ' undergoing ' all these 



QUOTATIONS. 153 

trials, the Drs. Campbell and Conant make it again 
' undergo ' a contradiction of all logic, and ' endure ' 
still another weight in their New Testament, until 
criticism is exhausted, consistency is wrecked, the 
immersion theory ' perishes,' and is now ready to be 
'administered' upon forever." This seems to be a 
well merited sarcasm. 

More than nine tenths of the Christian world bap- 
tize by affusion, — and the impressions and percentage 
against immersion as Scriptural baptism have been 
constantly increasing for the last three hundred 
years. 

II. The following historic examples will serve to 
substantiate the preceding definitions and statements ; 
and it should be borne in mind that in all classic 
literature written before Christ the word baptizo does 
not occur more than about thirty times : 

i. Pindar, the poet (B. C. 452), is the first writer 
yet known to have used the word, and he only 
once, and then metaphorically. In describing 
the impotent malice of his enemies who aspersed his 
character, he said : . . . " I am as a cork above the 
net, unbaptized by the waves of the sea" — ''un- 
scathed " by the abuse of his calumniators. 

2. Aristophanes (B. C. 450) also thus uses the word 
once ; " For he is praised because he baptized the 
Stewarts [with flattering epithets]." 



154 QUOTATIONS. 

3. Plato (B. C. 429) uses " baptizo " three times, 
and in these cases it is rendered " overwhelm " 
by Campbell, Conant, etc. Speaking of Cleinas, 
youthful grandson of Alcibiades, whom he saw con- 
founded with sophistical questions, he thus expresses 
himself: " And I, perceiving that the youth was 
overwhelmed — baptized — wished to give him a re- 
spite." ''Alexander was overwhelmed — baptized — 
with wine." Again, " For I myself am one of those 
who yesterday were overwhelmed — baptized" — allud- 
ing to wine. " Conant says, 'In this use the Greek 
word corresponds to the English drench." It is cer- 
tainly antagonistic to immerse. 

4. Alcibiades (B. C. 400), Demosthenes (B. C. 
385) and Athenaeus use the w T ord in the sense of 
"overwhelmed" with abusive epithets. Athenaeus 
interchanges baptizo with katantleo, " to pour a flood 
of words over one." {Lid. & Scott.) 

5. Aristotle is the first writer known to have used 
the word literally.^ He was born B. C. 384. He 
speaks of certain places, " which, when it is ebbtide, 
are not overflowed — baptizesthai — but at full tide are 
overflowed — katakludzesthod. ' ' 

6. Hippocrates (B. C. 357)— " the father of medi- 
cine "—recommends in certain cases that a blister 
should be moistened — baptized— with breast milk. 
The original here is bapto. 



QUOTATIONS. 1 55 

7. In the Septuagint, translated about B. C. 283, are 
four examples of baptizo, — two of them, however, are 
in the Apocrypha. For the one in 2 Kings v. 14, see 
the statements under Naaman. In Isa. xxi 4, we 
have this : " Lawlessness baptizes — overwhelms — 
me." In Judith xii. 7, " She baptized herself in the 
camp at the spring of water." Ecclus. xxxiv. 25, 
"If he that baptizeth himself after touching a dead 
body, touch it again, w 7 hat availeth his washing?" 
The actions in the last two examples must have been 
" sprinklings " or " pouring," as we have only such 
in the Pentateuch and in the "purifications " of Jose- 
phus ( Versus Apion ii. 24, etc.). 

8. Evenus (B. C. 250) says : " Wine baptizes us 
with a sleep near to death." 

9. Nicander (B. C. 150) speaks of making pickles 
by baptizing the vegetables with wine, vinegar, and 
sharp brine poured over them in a vessel. 

10. Polybins (B. C. 150) is the first Greek writer 
who is cited by any lexico?i as using baptizo in the 
sense of immerse. Still, after it came to mean im- 
merse — long after — it " did not generally or often 
apply to complete immersion. This act was generally 
expressed by dunai and katadunai." 

11. Diodorus Siculus (B. C. 66) says: "The sec- 
ond division of country the kings have received for 
public revenues . . . ; and, on account of the abun- 



156 QUOTATIONS. 

dant supply from these, they do not baptize the com- 
mon people with taxes" (Lib. 1. 73). 

12. Strabo (B. C. 54 to 25 A. D.) tells of Alexander's 
soldiers, in a certain march, being baptized to the 
waist, on a narrow beach, by waves of the sea lashing 
upon them (Geog. xiv. 3-9). This corresponds with 
Aristotle. 

13. Plutarch (A. D. 90-140) calls pouring water into 
a goblet containing wine baptizing the wine. He 
also speaks of one as baptized by the excessive labors 
falling upon him. 

14. Origen (A. D. 185-254) calls Elijah's having the 
water poured upon the sacrifice and altar (1 Kings 
xviii.), baptizing them. He was one of the Latin 
" fathers." Basil also (A. D. 370) and other " fathers " 
speak of this act as baptism ; although Basil is the 
first writer known to have named immersion for this 
ordinance. 

15. Tertullian (A.D. 190-220) renders baptizo by 
sprinkle. " Illi quos Menander perfudit" etc. He and 
many others in the third century say that Christ on 
the cross was baptized with the water and the blood 
which flowed from his pierced side. 

Compare Luke xii. 50: " But I have a baptism to 
be baptized with ; and how am I straitened till it be 
accomplished! " 

16. Novatian (A.D. 258) is positively known^ to 



QUOTATIONS. 1 57 

have been baptized by affusion — his being the first 
case of clinic baptism on record. 

17. Clemens Alexandrinus (A.D. 324), speaking of 
the young man who fell from his profession of re- 
ligion after having been baptized by the Apostle 
John, says: "He was baptized a second time with 
tears." (Euseb., bk. iii., ch. xxiii.) Athanasius (373) 
says, ..." The fountain of tears by baptism cleanses 
a man." 

18. Jerome (A.D. 345-420), translator of the Latin 
Vulgate, commenting on Ezek. xxxvi. 25, uses this 
paraphrase : " Upon the believing I will pour out the 
clean water of saving baptism." Emperors Constan- 
tine (337) and Theodosius (395) were baptized by 
sprinkling. This must then have been common. 

19. Ambrose (397), the baptizer of Theodosius, said : 
"He who wished to be baptized with a typical bap- 
tism (typico baptismati), was sprinkled with the blood 
of a lamb by means of . . . hyssop." 

20. Says Heliodorus, secular historian (A.D. 390) : 
" Being already baptized, and wanting little of being 
immersed (katadunai) , some of the pirates attempted 
to leave [the ship] and get aboard of their own 
barque." 

21. (About A.D. 390) Paulinus, Bishop of Nola, said 
of John : " He [symbolically] washed away the sins of 
believers by the pouring of water." 



158 QUOTATIONS. 

22. Sozomen, ecclesiastical historian (375), says : 
" Some assert that Eumonius was the first who ven- 
tured to maintain that baptism ought to be performed 
by immersion." But he thinks it was Eutyches or 
Theophranes. All these mentioned here by the his- 
torian were Arians, and therefore not earlier than 
the fourth century. 

The above quotation from Sozomen sets aside the 
often repeated statement with many that early history 
is unanimous for immersion ; whereas, it is unanimous 
for the baptism of infants, and well-nigh so for affu- 
sion, as testified by Irseneus, Justin Martyr, Origen, 
Tertullian, and many others. 

" But as the term baptiswia or baptismos, applied to 
the Christian ordinance, has a generic force, implying 
purification," so when " superstition incroached upon 
the Church and baptism became identified with spir- 
itual regeneration," it was very natural for the " mis~ 
taken fathers to apply the water more copiously and 
with more imposing ceremonies." 

23. Says Cyril of Alexander (A.D. 440), commenting 
on Isa. iv. 4, " We have been baptized not with mere 
water, nor yet with the ashes of a heifer, but with the 
Holy Spirit." " There has been given to us, as in 
rain, the living water of baptism." 

24. Said Bernard (A.D. 923-1008), in reference to 
our Savior's baptism, " John baptized after this man- 



RECONCILIATION. 1 59 

ner — the creature poured water upon the head of his 
Creator." [Compare Acts xi. 15, 16.] These quota- 
tions, sustained by our best critics, are abundantly 
sufficient and satisfactory. But, " so far as patristic 
authority goes" for immersion, "all these things, — 
nudity, triple immersion, exorcism, milk, honey, salt, 
oil, white garments, tapers," etc., must accompany its 
performance. Still, while those who practice affusion 
would not consider those unbaptized who have been 
immersed for baptism, yet they allow it to be " valid 
in spite of the plunging and not in consequence of 
it. They consider it a mangling of the Savior's ordi- 
nance ; and they never witness an immersion without 
feelings of revulsion and sorrow." (Dr. Summers on 
Baptism, p. 120.) 

Art. 73. Reconciliation — Scripturally implies 
atonement, and both words signify the hiding or 
covering of that which had before been the cause of 
estrangement between the parties now reconciled. 
We cannot be too deeply impressed with the fact 
that Jesus Christ is our only hope or medium of a 
Divine reconciliation. In an additional sense, too, all 
things, whether upon the earth or in the heavens 
(Col. i. 15-20), are reconciled unto God, or seen to be 
in perfect harmony with the Divine economy, by 
properly beholding our Lord Jesus Christ as the 



l6o RED SKA. 

grand central figure in the whole scope of reve- 
lation. (See also 2 Cor. v. 18-21.) " For if, when we 
were enemies, we were reconciled to God by the 
death of his son, — much more, being reconciled, we 
shall be saved by his life" (Rom. v. 10). 

Art. 74. Red Sea. The passing through the 
Red Sea by the Israelites (Ex. xiv. 15-31), and their 
baptism unto Moses (1 Cor. x. 2), designated and 
emphasized their "new birth" as an independent 
community or nation. They went down into Egypt 
a famil3' of 70 persons ; they as a mighty people num- 
bered on their return at least 2,500,000. The column 
must have been miles in width for such a multitude 
to have crossed the sea so quickly; for it was only 
the " morning-watch " when the Egyptians themselves 
were overwhelmed. 

That special "cloud" was not over the Israelites, 
but behind them in their crossing. But over them 
"The (other) clouds poured out water; the skies sent 
out a sound ; . . . the voice of the thunder was in 
the heavens ; . . . thy way is in the sea ; . . . thou 
leddest thy people like a flock by the hand of Moses 
and Aaron," Psa. lxxvii. 17-20. Compare Josephus, 
Book ii. ch. 16 of his Antiquities, in special reference 
to the pursuing Egyptians : " Showers of rain also 
came down from the sky, and dreadful thunder and 



REGENERATION, l6l 

lightning, with flashes of fire," etc. Therefore, the 
baptism of the Israelites was a real one, and by the 
Lord himself " pouring out the water." 

Art. 75. Regeneration — is "that change by 
which the unholy will in man and the enmity to God 
and his law are subdued, and a principle of supreme 
love to God and his law, or holy affections, are im- 
planted in the heart." It is sometimes termed a 
"new birth," or "being born again," or "from 
above," and in Scripture it is often styled "a new 
heart," etc. 

This "change" is absolutely necessary in order to 
our salvation, Jno. iii. 3, 5, 7, 12, "Jesus answered and 
said unto him : Verily, verily I say unto thee, except 
a man be born again, he cannot see the kingdom of 
God. ... If I have told you earthly things, and ye 
believe not, how shall ye believe if I tell you heav- - 
enly things? " Luke xiii. 24, " Strive to enter in at 
the strait gate." 

The work of regeneration is performed by the 
Holy Spirit, and is saving in its final results ; it is 
done on the condition of faith in the Lord Jesus 
Christ; it is thorough in its nature, and instantaneous 
in its accomplishment. It is even sometimes called a 
new creation. It is the grand essential in the process 
of sanctification. 



1 62 REGENERATION. 

Psa. li. 2, 7, io, " Wash me thoroughly from mine 
iniquity, and cleanse me from my sin." " Purge me 
with hyssop, and I shall be clean ; wash me, and I 
shall be whiter than snow." " Create in me a clean 
heart, O God; and renew aright spirit within me." 
" Take not thy Holy Spirit from me ; " " Uphold me 
with thy free Spirit" (verses n, 12). 

Many passages of Holy Writ corroborate the above 
quotation from the Psalmist: Ezek. xxxvi. 26, 27, 
" A new heart also will I give you, and a new spirit will 
I put within you ; and I will take away the stony 
heart out of your flesh, and I will give you a heart of 
flesh ; and I will put my Spirit within you, and cause 
you to walk in my statutes, and ye shall keep my 
judgments and do them." " And I will make an 
everlasting covenant with them, that I will not turn 
away from them to do them good ; but I will put my 
fear in their hearts, that they shall not depart from 
me" (Jer. xxxii. 40). 

Jno. i. 12, 13, " But as many as received him, to 
them gave he power to become the sons of God, even 
to them that believe on his name ; which were born, 
not of blood, nor of the will of the flesh, nor of the 
will of man, but of God." Sonship is often presented. 

Rom. viii. 14-17, u For as many as are led by the 
Spirit of God, they are the sons of God. For ye 
have not received the spirit of bondage again to fear ; 



REGENERATION. 163 

but ye have received the Spirit of adoption, whereby 
we cry Abba, Father. The Spirit itself beareth 
witness with our spirit that we are the children of 
God ; and if children, then heirs, — heirs of God and 
joint heirs with Christ," etc. 

2 Cor. v. 17, 4 ' Therefore, if any man be in Christ, 
he is a new creature or, a new creation ; old things 
are passed away ; behold, all things have become new." 

Gal. iii. 26, " For ye are all the children of God by 
aith in Christ Jesus ;" iv. 6, 7, " And because ye are 
sons, God hath sent forth the Spirit of his son into 
your hearts. . . . ; " v. 16, 22-25, "I sa Y then, Walk 
in the Spirit, and ye shall not fulfill the lust of the 
flesh ; " " But the fruit of the Spirit is love, joy, 
peace, longsuffering, gentleness, goodness, faith, 
meekness, temperance ; against such there is no law. 
And they that are Christ's have crucified the flesh 
with the passions and the lusts thereof . . . ." 

Eph. i. 4, 5 ; ii. 1, " He chose us in him, . . . hav- 
ing foreordained us unto adoption as sons through 
Jesus Christ unto himself. . . . You hath he quick- 
ened, who were dead in trespasses and sins wherein 
aforetime ye walked," etc. 

Col. ii. 13, "And you, being dead in your sins and 
the uncircumcision of your flesh, hath he quickened 
together with him, having forgiven you all tres- 
passes." New life is here taught; " For ye are dead, 



164 REGENERATION. 

and your life is hid with Christ in God," iii. 3. How 
precious a declaration ! 

Tit. iii- 5, is According to his mercy he saved us 
through the washing of regeneration, and renewing 
of the Holy Ghost; " that is, he saved us . . . " even 
through renewing by the Holy Spirit." 

Jas. i. 18, " Of his own will he brought us forth by 
the word of truth, that we should be a kind of first- 
fruits of his creatures." 

1 Pet. i. 22, 23, '" Love one another from the heart 
ferventfy ; — having been begotten again, not of cor- 
ruptible seed, but of incorruptible, through the word 
of God, which liveth and abideth forever." 

1 Jno. iii. 1, 2, " Behold, what manner of love the 
Father hath bestowed upon us, that we should be 
called the sons of God ! . . . Beloved, now are the 
sons of God, and it is not yet made manifest what we 
shall be. We know that when he shall be manifested, 
we shall be like him ; for we shall see him as he is." 
" Whosoever is begotten of God doeth no sin, be- 
cause his seed abideth in him ; and he cannot sin; 
because he is begotten of God." 

1 Jno. v. 1-5, 18, " Whosoever believeth that Jesus 
is the Christ is begotten of God; and whosoever 
loveth him that begat loveth him also that is begotten 
of him. Hereby we know that we love the children 
of God. when we love God and do his command- 



REMISSION OF SINS. 165 

ments. . . . For whatsoever is begotten of God 
overcometh the world; and this is the victory that 
hath overcome the world, even our faith. . . . He 
that was begotten of God keepeth himself, and the 
evil one toucheth him not." 

Art. 76. Remission of Sins. In the Scriptures 
pardon, forgive, forgiveness, remit, and remission are 
all used with reference to the same gracious act of 
Divine mercy. The Greek word aphesis occurs 15 
times in the New Testament, and in the Authorized 
Version it is translated six times by " forgiveness." 
(Mark iii. 29; Acts v. 31 ; xiii. 38; xxvi. 18; Eph. i. 7, 
and Col. i. xiv.) In nine places it is rendered " remis- 
sion." (Matt. xxvi. 28 ; Mark i. 4 ; Luke i. 77 ; iii. 3 ; 
xxiv. 47; Acts ii. 38; x. 43; Heb. ix. 22, and x. 18.) 

In the Revised Version we have " remission " 12 
times; in the Latin Testament of Theo. Beza, 15 
times, and 14 times in the French Testament pub- 
lished by the American Bible Society. 

Though the English noun " pardon " does not occur 
in our Authorized Version, yet the verb is used in 
about 20 instances. 

The word aphesis is in every instance used in the 
Greek New Testament when the Divine pardon of 
our individual or personal sins is to be understood ; 
and the verb expressing this Divine act is in every 



l66 REMISSION OF SINS. 

instance aphiemi. This occurs 22 times in the New 
Testament. 

In Christ alone is based the ground of our pardon. 
The right also is originally vested in him as our 
Mediator. Matt. ix. 6, " . . . The Son of man hath 
power on earth to forgive sins . . . ; " xxviii. 18, 
"And Jesus came and spake unto them, saying, All 
power is given unto me in heaven and in earth ; " 
Acts v. 31, "Him hath God exalted with his right 
hand to be a Prince and a Savior, for to give repent- 
ance to Israel and remission of sins; " Eph. i. 7, " In 
whom we have our redemption through his blood, the 
forgiveness of our trespasses, according to the riches 
of his grace." It was he who also pardoned trans- 
gressions under the old dispensation. Isa. xliii. 25, 
" I, even I, am he that blotteth out thy transgressions 
for mine own sake, and will not remember thy sins." 
We see just as much wisdom in God's remitting sins 
through the anticipated atonement as in providing 
for the removal of anticipated sins through a past 
atonement, — since our very existence as a race, and 
all our blessings, were founded upon the " eternal 
purpose " revealed by Christ's incarnation. (See 
Art. 44.) Consequently, we see that some expres- 
sions, as "winked at" or "overlooked" (Acts xvii. 
30), "remission" or "passing over" (Rom. iii. 25), 
and "forgive," etc. (Eph. iv. 32 ; Col. ii. 13, and iii. 13), 



REPENTANCE. - 167 

all impressively refer to the provisional mercy and 
pardoning element of the grace which is manifested 
in removing our transgressions, — and hence also to 
the basis or philosophy of provisional salvation for 
all the ancients through the once anticipated but 
afterward actual atonement made by our Lord Jesus 
Christ. This " basis " is partially delineated in Heb. 
ix. 15, etc., through the compound meaning of the 
Greek "diatheke," covenant — " testament." We are 
saved and enriched not b}^ a dead, but by a living 
"Testator," (see Arts. 25, 87); and any imaginary 
validity which a mere " testament " or " will" here re- 
ceived by a testator's "death" is altogether dissipa- 
ted by the Savior's resurrection, and that even before 
the writing of the New " Testament " was begun. 
Who died to make the Old " Testament " valid? 

As to the " remission " mentioned in Acts ii. 38, we 
must note that as faith is there necessarily implied, 
so it must follow repentance, like it does in every 
passage where both words occur. We may legiti- 
mately translate this verse in the following manner : 
" Repent ye ; and every one of you be baptized in the 
name of Jesus Christ upon the remission of your 
sins." 

Art. 77. Repentance. The Greek verb meta- 
noeo (I repent) occurs 32 times in the New Testament ; 



1 68 RKPBNTANCE. 

and the noun metanoia is employed in 24 instances. 
This word substantially means a " coming to a right 
mind" after an estrangement; then, a sorrow for sin 
as morally evil, a renouncing it and seeking forgive- 
ness; " contrition " is expressive of the mental con- 
dition implied by repentance. "Metamelomai" {I re- 
gret) does not express the full depth of true repent- 
ance. The general scope of Scripture and at least 
150 direct passages positively specify repentance as 
the sinner's very first obligation. No reconciliation 
with God can be effected while the sinner's mind is 
in a state of rebellion against the Divine majesty. 

At the very start we are addressed as conscious 
transgressors (Rom. ii. 14, 15) ; we are not at any 
time ignorant of our sinfulness ; this with all intelli- 
gent persons is a matter of positive knowledge. 
Therefore, " Repent and believe" is not only the 
evangelistic formula, but is in substance a current 
demand throughout the volume of divine inspiration. 
This formula corresponds also with the philosophy 
of the human mind and its universal experience. No 
intelligent heathen needs any argument to convince 
him that he is a moral transgressor. He knows it 
already. But facts as well as Scripture abundantly 
show that men may become penitent without ever 
attaining unto a saving faith in the Redeemer. Yet a 
saving faith — trust, and an accepted committal (2 Tim. 



REPENTANCE. 169 

i. 12) — cannot be exercised without a previous repent- 
ance. The following passages are here given to em- 
phasize and illustrate the foregoing statements : 

Deut. xxx. 1-10, promises great mercies unto the 
repentant : "And it shall come to pass, when all these 
things are come upon thee, . . . and thou shalt call 
to mind, . . . and shalt return unto the Lord thy 
God . . . with all thy heart and with all thy soul ; 
that then the Lord thy God will turn . . . and have 
compassion upon thee, . . . and will do thee good. 
And the Lord thy God will circumcise thy heart 
[regeneration], and the heart of thy seed, to love 
the Lord thy God, with all thy heart, and with all thy 
soul, that thou mayest live." Thus when the sinner 
" returns," God "turns" toward him; "returning" 
with all his heart, and trusting implicitly in the 
divine mercies, he surely receives the greatest favor — 
the pardon of all his offenses. 

1 Kings viii. 46-52, " If they sin against thee, for 
there is no man that sinneth not, and thou be angry 
with them, and deliver them to the enemy, . . . 
if they shall bethink themselves, . . . and repent, 
and make supplication unto thee, . . . saying, ' We 
have sinned, and have done perversely, we have com- 
mitted wickedness,' and return unto thee with all 
their heart, and with all their soul, . . . and pray 
unto thee, . . . then hear thou their prayer and 



170 RBPKNTANCK. 

their supplication in heaven thy dwelling place, and 
maintain their cause, and forgive thy people that 
have sinned against thee, and all their transgressions 
wherein they have transgressed. ..." 

Notice verses 38-40: " What prayer and supplica- 
tion soever be made by any man, or by all thy people 
Israel, which shall know every man the plo.gue of his 
own heart, and spread forth his hands toward this 
house ; then hear thou in heaven thy dwelling place, 
and forgive, and do, and give to every man accord- 
ing to his ways, whose heart thou knowest ; for 
thou, even thou only, knowest the hearts of all the 
children of men. . . . " 

Psa. xxv. is an humble prayer for the remission of 
sins, and for Divine help in the midst of affliction. 
Psa. xxxiv. 18, " The Lord is nigh unto them that are 
of a broken heart, and saveth such as be of a contrite 
spirit ; " Psa. li. is a deep penitential prayer for re- 
mission of sins ; " He healeth the broken in heart, and 
bindeth up their wounds," cxlvii. 3. 

Isa. i. 16-18, " Wash ye, make }^ou clean ; put away 
the evil of your doings from before mine eyes ; cease 
to do evil; learn to do well; seek judgment, relieve 
the oppressed, judge the fatherless; plead for the 
widow. Come now, and let us reason together, saith 
the Lord : though your sins be as scarlet, they shall 
be as white as snow ; though they be red like crim- 



REPENTANCE. I71 

son, they shall be as wool." Isa. lv. 6, 7, " Seek ye 
the Lord while he may be found, call ye upon him 
while he is near ; let the wicked forsake his way, and 
the unrighteous man his thoughts, and let him return 
unto the Lord, and he will have mercy upon him ; 
and to our God, for he will abundantly pardon." 

4 'We have sinned, . . . for we are all become as 
one that is unclean, and all our righteousnesses are 
as a polluted garment ; and we all do fade as a leaf ; 
and our iniquities, like the wind, take us away." Isa. 
lxiv. 5, 6. This expresses a deep self-dissatisfaction. 
See Jer. iv. 1-4, 14 : " If thou wilt return, O Israel, 
saith the Lord, return unto me ; . . . put away thine 
abominations, . . . break up your fallow ground, 

. . , circumcise yourselves to the Lord; . . . O 
Jerusalem, wash thy heart from wickedness. ..." 
Jer. vii. 3, " Amend your ways, and your doings 

. . . ." t4 Return ye now every one from his evil 
way, and make your ways and your doings good 

. . . ." Ch. xviii. 11. 

Ezek. xiv. 6, " Thus saith the Lord God : Repent, 
and turn away from your idols ; and turn away your 
faces from all your abominations ; " xviii. 21-30 : "If 
the wicked will turn away from all his sins that he 
hath committed, and keep all my statutes, and do 
that which is lawful and right, he shall surely live, he 
shall not die. All his transgressions . . , shall not 



172 REPENTANCE. 

be mentioned. . . . When the wicked turneth away 
from his wickedness, * . . and doeth that which is 
lawful and right, he shall save his soul alive, — because 
he considereth, and turneth away from all his trans- 
gressions. . . . Repent, and turn from all your trans- 
gressions, so iniquity shall not be your ruin. . . . 
Cast away from you all your transgressions, . . . and 
make you a new heart, and a new spirit, — for why 
will ye die, O house of Israel?" Chap, xxxiii. 14-19 : 
" Say unto them, As I live, saith the Lord God, I 
have no pleasure in the death of the wicked ; but 
that the wicked turn from his way, and live : turn 
ye, turn ye, from your evil ways, — for why will ye 
die *..?" " He that covereth his sins shall not 
prosper ; but whoso confesseth and forsaketh them 
shall have mercy," Prov. xxviii. 13. 

Matt. iii. 2, " Repent ye," said John the Baptist, re- 
peating the authoritative strain of the prophets 
throughout the Old Testament; iv. 17, " Repent ye," 
also began Jesus Christ, continuing this command, 
and sending it along down all the future ages ; " For 
I am not come to call the righteous, but sinners to 
repentance." Mark i. 15, " The time is fulfilled : 
. . . repent ye, and believe the gospel." As those 
who believe are justified (Rom. v. 1), or declared 
righteous, they then are not the ones who are here 
divinely commanded to repent, 



REPENTANCE. 173 

Said Christ to the Jews (Matt. xxi. 32), " John came 
unto you in the way of righteousness, and ye be- 
lieved him not ; but the publicans and the harlots be- 
lieved him ; and ye, when ye saw it, did not even 
repent yourselves afterward, that ye might believe 
him." The whole philosophy of the subject is here 
plainly suggested, — a disposition to believe is essential 
before one can believe or trust in the Lord Jesus 
Christ. But this disposition itself is an impossibility 
without an antecedent humility and contrition. 

Luke xiii. 3, 5, "I tell you, Nay; but, except ye 
repent, ye shall all likewise perish." Compare here 
Zechariah's (i. 2-7) exhortation to repentance. Luke 
xv. 1 1-32 : The parable of the prodigal son forcibly 
and pathetically delineates the history and character- 
istics of true repentance. Conscious guilt oppressed 
the wanderer. He knew, too, of his father's gracious 
kindness, — " the goodness of God leadeth to repent- 
ance" (Rom. ii. 4). "And, therefore, will the Lord 
wait, that he may be gracious unto thee" (Isa. 
xxx. 18). 

4< And when he [the prodigal] came to himself, he 
said, How many hired servants of my father's 
have bread enough and to spare, and I perish with 
hunger ! (See Matt. v. 6.) I will arise and go to my 
father, and will say unto him, Father, I have sinned 
against heaven, and before thee, and am no more 



174 REPENTANCE. 

worthy to be called thy son : make me as one oj thy 
hired servants." Now, if he had still delayed his re- 
turning, his rebellious conduct would at least in part 
have been continued. It was necessary that he 
should " return " and present his supplications to the 
father. He must yield in prayer. 

Did his resolution fail when he drew near to his 
father's dwelling? It did not, for misery goaded him 
forward, and he knezv something of his father's good- 
ness and clemency (Heb. xi. 6). He had a general 
confidence, though mingled with much trepidation. 
" But when he was yet a great way off, his father saw 
him, and had compassion, and ran, and fell on his 
neck, and kissed him." The penitent prays. Such is 
the way of every returning prodigal. Happy is the 
result with the trusting penetent. 

Acts xvii. 30, 31, " The times of ignorance there- 
fore God overlooked; but now he commandeth men 
that they should all everywhere repent ; inasmuch as 
he hath appointed a day in the which he will judge 
the world in righteousness by the man whom he hath 
ordained ; whereof he hath given assurance to all 
men in that he hath raised him from the dead." 
(Cf. Rom. ii. 1-16.) 

Acts xx. 20, 21, "I shrank not from declaring unto 
you any thing that was profitable > . . . testifying both 
to Jews and to Greeks repentance toward God and 



RESURRECTION. 1 75 

faith toward our Lord Jesus Christ." Here is the 
" form of sound words," (2 Tim. i. 13), which accord- 
ing to Paul's solemn asseveration must embody " all 
that is profitable " — all that is essential to human sal- 
vation — all that is necessary to the living essence of 
Christianity itself. 

Heb. vi. 1, . . . " Let us go on unto perfection, 
not laying again the foundation of repentance from 
dead works, and of faith toward God." " Here re- 
pentance is not only placed before faith, but it is 
made" the very foundation of experimental and 
personal religion. 

We cannot fully repent upon mere belief \ the phi- 
losophy of the human mind here demands actual 
knowledge ; and so, if the unvarying admonitions of 
the Old Testament, the preaching of John the Baptist, 
and of Christ, with the regular " form of words" 
throughout the New Testament are sufficient to 
establish the proposition, we have it unmistakably 
demonstrated that a sinner's first duty is repentance — 
not because he simply believes himself to be un- 
righteous, but because he feels and knows himself to 
be a sinner — a vile and constant transgressor.- 

Art. 78. Resurrection. The doctrine of the 
resurrection is assuredly taught in the Old Testament. 
This fact is demonstrated by the Savior's declaration 



176 RESURRECTION. 

concerning the passage in Ex. iii. 2-6, "Now that 
the dead are raised, even Moses showed at the bush, 
when he calleth the Lord the God of Abraham, and 
the God of Isaac, and the God of Jacob," Luke xx. 37. 
Paul substantially testifies to the same proposition, 
when speaking in reference to Abraham's " account- 
ing that God was able to raise Isaac up, even from 
the dead ; " and of u others who were tortured, not 
accepting deliverance, that they might obtain a better 
resurrection" (Heb. xi. 19, 35). 

With these testimonies compare the following quo- 
tations : Job xix. 25-27, "For I know that my Re- 
deemer liveth, and that he shall stand at the latter 
day upon the earth ; and after my skin hath been 
destroyed, this shall be, even from my flesh shall I 
see God," etc. This passage seems to indicate the 
resurrection. 

Isa. xxvi. 19, " Thy dead men shall live, together 
with my dead body shall they arise. Awake and 
sing, ye that dwell in the dust ; for thy dew is as the 
dew of herbs, and the earth shall cast out the dead." 

Dan. xii. 2, 3, 13, "And many of them that sleep in 
the dust of the earth shall awake, some to everlasting 
life, and some to shame and everlasting contempt. 
And they that be wise shall shine as the brightness 
of the firmament ; and they that turn many to right- 
eousness, as the stars for ever and ever." " But go 



RESURRECTION. 1 77 

thou thy way till the end be ; for thou shalt rest, and 
shalt stand in thy lot, at the end of the days." 

Hos. xiii. 14, " I will ransom them- from the power 
of the grave ; I will redeem them from death ; O 
death, where are thy plagues ? O grave, where is thy 
destruction ? " Compare this with Isa. xx. 8, " He 
will swallow up death in victory, and the Lord God 
will wipe away tears from off all faces;" and with 
1 Cor. xv. 54, 55, . . . " O death, where is thy sting? 

grave, where is thy victor}- ? " These are all strong 
passages. 

Acts xxiv. 14, 15. . . . "So worship I the God of 
my fathers, believing all things which are written i?i 
the law and in the prophets ; and have hope toward 
God, which they themselves also allow, that there shall 
be a resurrection of the dead, both of the just and un- 
just." This shows the teaching of the Old Testament. 

Acts xxiii. 6-8 ; xxvi. 6-8 : The Pharisees — and in- 
deed most of the Jews— maintained the doctrine of 
the resurrection : "And now I stand and am judged 
for the hope of the promise made of God unto our 
fathers. . . . For which hope's sake ... I am 
accused. . . . Why should it be thought a thing 
incredible with you that God should raise the dead? " 
This subject is more fully defended and presented in 

1 Cor. xv. 12-55. 

The Savior— whose resurrection insures ours — em- 
12 



178 RESURRECTION. 

phatically promised to raise his followers : Jno. vi. 39*, 
40, "And this is the Father's will which hath sent me, 
. . . that every one which seeth the Son and believ- 
eth on him, may have everlasting life; and I will 
raise him up at the last day ; " also see verses 44 and 
54, and chap. xi. 23-26. 

Christ furthermore taught that there shall be a 
general resurrection of all the dead. Jno. v. 28, 29, 
"Marvel not at this; for the hour is coming, in the 
which all that are in the graves shall hear his voice, 
and shall come forth, — they that have done good, unto 
the resurrection of life, and they that have done evil, 
unto the resurrection of damnation." 

Regeneration or spiritual resurrection is empha- 
sized in Jno. v. 25; Rom. vi. 4-6; Col. iii. 1-4; Eph. 
ii. 1-7 ; Rev. xx. 5, 6. " The hour is coming, and now 
is, when the dead shall hear the voice of the Son of 
God; and they that hear shall live; " " If ye then be 
risen with Christ, seek those things which are above, 
where Christ sitteth on the right hand of God;" 
" Blessed and holy is he that hath part in the first 
resurrection; on such the second death hath no 
power ...;"" He that overcometh shall not be 
hurt of the second death;" "Death and hell were 
cast into the lake of fire. This" — "the lake which 
burneth with fire and brimstone" — "this is the sec- 
ond death; " ii. 11 ; xxi. 8. 



RESURRECTION. 1 79 

The same body that is buried shall be raised — yet 
not exactly the same — for it shall be a body spiritual 
or ethereal and immortalized (i Cor. xv. 35-38, 42-50), 
but whose essential identity God himself shall pre- 
serve unchallenged. Our bodies are all composed of 
the same elements ; of these the earth itself is a vast 
reservoir, and God well knows how to effect their 
happiest combination. 

1 Thes. iv. 13-17, " But we would not have you 
ignorant, brethren, concerning them that fall asleep; 
that ye sorrow not, even as the rest who have no 
hope. For if we believe that Jesus died and rose 
again, even so them also that are fallen asleep in 
Jesus will God bring with him. For this we say 
unto you by the word of the Lord, that we that are 
alive, that are left unto the coming of the Lord, shall 
in no wise precede them that are fallen asleep : for the 
Lord himself shall descend from heaven with a shout, 
with the voice of the archangel, and with the trump 
of God, and the dead in Christ shall rise first," — be- 
fore those then living "shall be changed; " because, 
" We shall not all sleep, but we shall all be changed, 
in a moment, in the twinkling of an eye, at the last 
trump ; for the trump shall sound, and the dead shall 
be raised incorruptible, and we shall be changed;" 
" then we that are alive, that are left, shall together 
with them be caught up in the clouds, to meet the 



1 80 RIGHTEOUSNESS. 

Lord in the air; and so shall we ever be with the 
Lord." 

Art. 79. Righteousness — " is nearly equivalent 
to holiness, comprehending holy principles and affec- 
tions of heart, and conformity of life to the divine 
law." It is "the state of being right with God — 
justification — the work of Christ, which is the ground 
of justification." 

The word occurs 200 times in the Old Testament, 
and in the New 90 times — justification three times ; 
the adjective " righteous " is found 160 times in the Old 
and 30 in the New. " Just " occurs in Scripture in 80 
instances, and "justify," in various^ forms, 55 times, 
and principally in the New Testament. 

All Scripture in its theological import concentrates 
around the fundamental truth inscribed in Jer. xxiii. 
6, and Rom. x. 4, " The Lord our Righteousness" 
— u Christ is the end of the law for right- 
eousness TO EVERY ONE THAT BEUEVETH." In 
accordance with this all-important principle, we have 
such statements as the following : " We are sanctified 
through the offering of the body of Jesus Christ once 
for all; " " By one offering he hath perfected forever 
them that are sanctified;" see also Jer. xxxiii. 15, 16. 
Other impressive quotations are here subjoined : 
Isa. xlv. 8, " Drop down, ye heavens, from above, 



RIGHTEOUSNESS. 151 

and let the skies pour down righteousness ; let the 
earth open, and let them bring forth salvation, and let 
righteousness spring up together." " God's right- 
eousness and salvation are here compared to refresh- 
ing showers," and to a harvest of precious fruits in 
adorning the face of the world. 

Isa. lix. 16-20, " . . . Therefore his [own] arm 
brought salvation unto him ; and his righteousness it 
sustained him. For he put on righteousness as a 
breastplate, and a helmet of salvation upon his head 
[Eph. vi. 14-17] ; and he put on the garment of ven- 
geance for clothing, and was clad with zeal as a 
cloak ; " " So shall they fear the name of the Lord from 
the west, and his glory from the rising of the sun. 
When the enemy shall come in like a flood, the Spirit 
of the Lord shall lift up a standard against him ; and 
the Redeemer shall come to Zion, and unto them that 
turn from transgression in Jacob." 

To his Church for all coming ages God her pledges 
his truth and his Spirit to give it efficacy. This prom- 
ise contains the secret of her power in the cause of 
righteousness. 

Isa. lxiii. 1-3, " Who is this that cometh from Edom, 
with dyed garments from Bozra? This that is glori- 
ous in his apparel, traveling in the greatness of his 
strength?" It is "/ that speak in righteousness, 
mighty to save." " Wherefore art thou red in thine 



t M RIGHTEOUSNESS. 

apparel, and thy garments like him that treadeth irl 
the winepress?" "I have trodden the wine press 
alone; and of the people there was none with me; 
for I will tread them in mine anger, and trample them 
in my fury ; and their blood shall be sprinkled upon 
my garments, and I will stain all my raiment." 

Rev. xix. 11-16, "And I saw the heaven opened; 
and behold, a white horse, and he that sat thereon, 
called Faithful and True ; and in righteousness he 
doth judge and make war ; and his eyes are a flame 
of fire, and upon his head are many diadems; and he 
hath a name written which no one knoweth but he 
himself. And he is arrayed in a garment sprinkled 
with blood; and his name is called the Word of God. 
And his armies which are in heaven followed him 
upon white horses, clothea in fine linen white and 
pure. And out of his mouth proceedeth a sharp 
sword, that with it he should smite the nations ; and 
he shall rule them with a rod of iron ; and he tread- 
eth the wine press of the fierceness of the wrath of 
God the Almighty. And he hath on his garment and 
on his thigh a name written, King of kings, and 

L,ORD OF LORDS." 

Now read 1 Tim. vi. 12-16, " . . , Fight the good 
fight of faith, lay hold on eternal life. . • . Keep 
this commandment without spot, unrebukable, until 
the appearing of our Lord Jesus Christ, which in his 



SAUL'S BAPTISM. 183 

times he shall show who is the blessed and only 
Potentate, the King of kings and Lord of lords ; who 
only hath immortality, dwelling in the light unap- 
proachable ; whom no man hath seen nor can see ; to 
whom be honor and power eternal. Amen." 

Art. 80. Saul's Baptism. Acts ix. 11-18, with 
xxii. 10-16. Notice first these statements : "And I 
said, What shall I do, Lord? and the Lord said unto 
me, Arise, and go into Damascus, and there it shall 
be told thee of all things which are appointed for thee 
to do ; " not one thing, but many. Ananias did not 
say that he had been sent to baptize Saul, who was 
already a chosen witness for Christ (ix. 15). But if 
baptism had been an essential condition, or even any 
condition, " in order to" either or any blessing, it 
would most certainly have been so mentioned. In 
both accounts the baptism is the last thing noticed. 
His " receiving sight" is mentioned directly and in- 
directly six times; his " receiving the Holy Spirit" is 
here indicated only once, and that just after " the lay- 
ing on of hands," which is twice recorded or men- 
tioned. 

Notice, again (from chap. ix. 12-17), that Ananias 
put his hands on Saul before the latter recovered his 
sight and in order to that blessing ; but, according to 
all Bible usage in this respect, "the laying on of 



184 SAUl/S BAPTISM. 

hands" indicated and signalized an impartation of 
the Holy Spirit and his blessings. (Compare Num. 
xxvii. 1 8, 23 ; Deut. xxxiv. 9 ; Matt. xix. 15 ; Acts vi. 6 ; 
especially viii. 18 ; xiii. 3 ; xix. 5, 6 ; 1 Tim. iv. 14, etc.) 

This, therefore, was the principal official favor in 
these services of Ananias, as he himself substantially 
affirms : "And Ananias went his way, and entered 
into the house ; and putting his ha?ids on him said, 
Brother Saul, the L,ord, even Jesus, that appeared 
unto thee in the way as thou earnest, hath sent me, 
that thou mightest receive thy sight, and be filled 
with the Holy Ghost," the Lord having already 
ordained him as a minister and apostle to the Gen- 
tiles (xxii. 14; xxvi. 12-23). "And immediatety there 
fell from his eyes as it had been scales, and he re- 
ceived his sight forthwith /" "and he arose and was 
baptized," — " took food and was strengthened." 

We see positively that Saul received his sight — 
miraculously restored — before he was baptized ; 
then, as this restoration of his sight under such cir- 
cumstances must have been a Divine operation — a 
work done by the Holy Spirit attending the "laying 
on of hands," the recognized medium of communi- 
cating his power, — and these two objects having 
avowedly caused the visit of Ananias, we must inev- 
itably conclude that Saul's receiving his sight was 
truly accompanied by the secondly named blessing, 



saul's baptism. 185 

which is expressed as his " being filled with the Holy 
Ghost." 

Consequently, his baptism was not in order to his 
receiving this Divine "gift," for he had received it be- 
fore ; and then after having received his sight, and after 
having been filled with the Holy Spirit, " he arose 
and was baptized with water." 

The Divine object in sending Ananias was princi- 
pally relative to Saul's appointment to the apostolic 
ministry: "And he said, The God of our fathers 
hath chosen thee, that thou shouldst know his will, 
and see that Just One, and shouldst hear the voice of 
his mouth ; for thou shalt be his witness unto all men 
of what thou hast seen and heard; and now why 
tarriest thou? Arise, and be baptized, and wash 
away thy sins, calling on the name of the Lord." 

As Saul was already blessed with the Holy Spirit, 
this " washing away " of his sins must have been only 
ceremonial (Num. viii. 5-7), and was forcibly analo- 
gous to the consecrative baptism of our Lord Jesus 
Christ. The circumstances indicate, furthermore, 
that Saul received this baptism while he was in a 
standing posture, and that he still was in the house 
where he had been found by Ananias. 

According to some ancient versions the text in 
JVcts xxii. 16, should read thus: "Standing, be bap- 
tized, having washed away thy sins in calling upon 



l86 SAVED BY FAITH. — SCRIPTURES. 

the name of the Lord." Compare Acts ii. 21, with 
ix. 11. 

Art. 81. Saved by Faith. Matt. ix. 22, " Daugh- 
ter, be of good comfort; thy faith hath made thee 
whole." See also Mark v. 34; x. 52; Luke vii. 50; 
"Thy faith hath saved thee; go in peace;" and viii. 
48, 50; xvii. 19; xviii. 42, with Eph. ii. 8, and Heb. x. 
39. " For by grace are ye saved through faith, and 
that not of yourselves ; it is the gift of God; " "We 
are not of them who draw back unto perdition, but of 
them that believe unto the saving of the soul." "Re- 
ceiving the end of your faith, even the salvation of 
your souls," 1 Pet. i. 9. We are saved by hope (Rom. 
viii. 24), in so far as faith is one of its elements. 

Now faith comes not only by hearing (Rom. x. 17), 
but also by reading (Jno. v. 39 ; xx. 30, 31), and by the 
Spirit and the works of God (Psa. xix. ; Jno. xvi. 
8-1 1 ; Rom. ii. 14, 15). 

Art. 82. Scriptures. Though given " at sundry 
times and divers manners," yet the entire Bible is a 
unit, and all of it is necessary to comprise the one 
grand revelation. Of Christ it is said (Luke xxiv. 27), 
"And beginning at Moses and all the prophets, he 
expounded unto them in all the Scriptures the things 
concerning himself." 



SEAI,. 187 

In the Revised Version of Jno. v. 39, 40, we read, 
"Ye search the Scriptures, because ye think that in 
them ye have eternal life ; and these are they which 
bear wit?iess of me ; and ye will not come to me that 
ye may have life." 

These two quotations refer exclusively to the Old 
Testament ; so does the first verse in the following 
(2 Tim. iii. 15, [6) : " From a child thou hast know r n 
the Holy Scriptures, which are able to make thee wise 
unto salvation through faith which is in Christ Jesus." 
"All Scripture," the Old as well as the New Testa- 
ment, " is given by inspiration of God, and is profita- 
ble for doctrine, for reproof, for correction, for instruc- 
tion in righteousness." Consequently, w 7 e must cling 
to the eiitire Bible as the only infallible rule for our 
faith and practice. 

Art. 83. Seal — Sealed. This verb means to 
mark with a stamp, to ratify, to secure ; as a substan- 
tive, " seal " means assurance, the mark, or that which 
authenticates, etc. " He that hath received His testi- 
mony hath set to his seal that God is true," (Jno. iii. 
33) ; " He that believeth on the Son of God hath the 
witness in himself," (1 Jno. v. 10) ; " The Spirit itself 
beareth witness with our spirit that we are the chil- 
dren of God," (Rom. viii. 16). 

" Sealed " in Christ is identical or concomitant with 



188 SEAL. 

" baptized " into Christ. We are sealed by and with 
the Holy Spirit — and without his work and stamp 
upon our hearts the gospel would be to us an unrati- 
fied document — we should not be entitled to its salva- 
tion : Eph. i. 13, 14, " In whom ye also trusted after 
that ye heard the word of truth, the gospel of your 
salvation; in whom also, after that ye believed, ye 
were sealed with that Holy Spirit of promise, which 
is the earnest of our inheritance until the redemption 
of the purchased possession ; " — " Grieve not the 
Holy Spirit of God, by whom ye are sealed unto the 
day of redemption," (iv. 30). " Now he that stablish- 
eth us with you in Christ and anointed us, is God ; 
who also scaled us, and gave us the earnest of the 
Spirit in our hearts," (2 Cor. i. 21, 22). 

Notice particularly 2 Tim. ii. 19: " Howbeit the 
firm foundation of God standeth, (1 Jno. ii. 19), having 
this seal, ' The Lord knoweth them that are his ; ' 
(Nah. i. 7, Jno. x. 14, 15); and, 'Let every one that 
nameth the name of Christ depart from unrighteous- 
ness.' ' In this somewhat remarkable passage we 
have presented to us a double seal, — an inscription on 
one side made by the Holy Spirit, who sprinkles the 
blood of Christ upon our hearts, pours abroad the 
love of God within them, and abides with us as a 
pledge of our sonship and future inheritance; and 
upon the other side of the seal is engraved a constant 



SEAL. 189 

reminder of the believer's obligation to work right- 
eousness. This the visible part of his seal is properly 
enough placed upon his forehead, (Rev. vii. 3, xiv. 1), 
because he is bound to make prominent his profes- 
sion or confession of faith in Jesus Christ, (Matt. x. 
32) ; yet God's promissory side of the seal to this 
great transaction is placed in the heart of the believer, 
— because all the Divine obligations have direct ref- 
erence to the heart — to give a new heart, and to work 
in us " to will and to do of his good pleasure." 

God's thus " sealing to the covenant of the gospel 
in the hearts of all who believe must be" substan- 
tially " what is meant by baptizing them with the 
Holy Ghost ; " because the sealing is said to be with, 
and by "that Holy Spirit of promise," and no other 
was promised except the one who was to baptize 
them. "This, then, must be the fulfillment" of the 
Spirit's promised baptism. God "' intends by this seal 
to bind himself to give full redemption to. all who re- 
ceive the seal," which indeed is "the gift of the 
Spirit" remaining with the believer until he finishes 
his earthly pilgrimage, and receives his full posses- 
sions " in everlasting glory." 

Jno. vi. 27, "Him hath God the Father sealed;" 
this was done by the visible descent and gift of the 
Holy Spirit at Christ's baptism ; it was also abun- 
dantly confirmed by the Savior's subsequent mira- 



I90 SIMON THE SORCERER. 

cles ; and to these as divine evidences Christ himself 
often appealed. Of the foregoing principles we 
should make some practical applications : 

1. The believer's baptism with water ought to cor- 
respond with that done by the Holy Spirit, who 
sprinkles upon our hearts the blood of Christ, and 
pours abroad within them the love of God, (Heb. x. 
22, Rom. v. 5 ; etc.). This also fully corresponds 
with the baptism by Christ in pouring out his Hofy 
Spirit; see Mark i. 8, y Jno. i. 16, 33; Acts ii. 17, 18 ; x. 
44; xi. 15, 16. 

2. As our Savior vindicated himself by reference 
to his miracles, so the life and works of the professed 
Christian should be such as speedily to extinguish 
the fire of any calumny instigated by his adversaries. 

Art. 84. Simon thk Sorcerkr. The facts re- 
lated (in Acts viii.) concerning this individual, and of 
the true believers associated with him in Samaria, 
demonstrate two propositions which are here radically 
interesting and important : 

1. Even as a rule it was not then and there under- 
stood that either the gracious or miraculous " gift " of 
the Holy Spirit was conditioned upon water baptism, 
— but rather in some sense upon the " imposition of 
hands," (verses 17-19). 

2. We should thoroughly appreciate the infinite 



SIN. 191 

difference between the saving graces imparted by the 
Holy Spirit, and his occasional miraculous gifts or 
" manifestations ; " compare Matt. vii. 22, 23. 

Art. 85. Sin. The Bible uniformly connects with 
" sin " three definite senses : accordingly, 

1. We are shown the distorted or perverted state of 
heart, which dominates and defiles the entire man, 
(Psa. li. 2-5, Rom. vii. 8-23; etc.). 

2. We thence discover an impious rebellion against 
God, which refuses either to meet his requirements 
or to keep within the restraints of the divine law, 
(Dan. ix. 5, Jas. i. 15). 

3. We are overwhelmed finally by an ill-desert or 
just liability to punishment, which universally follows 
the act of wrong-doing, (Psa. xxxii. 1 ; Rom. iii. 19-26, 
etc.). 

In accordance with the above facts, there are three 
Hebrew words which are generally rendered " ini- 
quity," ''transgression," and "sin," (Ex. xxxiv. 7); 
these stand very closely related, and with their Greek 
equivalents represent the leading features of man's 
alienation from the life of God. 

The radical idea of the word rendered "sin" is 
failure ; it is missing the mark, as spoken of one who 
shoots an arrow ; it is missing the way, as spoken of 
one who wanders from the true course of his intended 



192 TABERNACLE. 

journey. "All unrighteousness is sin," (i Jno. v. 17), 
" and sin is lawlessness," (1 Jno. iii. 4), a tending to 
destroy the universal harmony in the Divine govern- 
ment. 

Art. 86, Tabernacle. — Temple. — See Ex. xxv. 
and 1 Kings vi., vii. 23, etc. The Jewish tabernacle 
was erected nearly 500 years before the building of 
Solomon's temple. It contained no molten sea — nor 
any other vessel either designed or at all sufficient for 
bodily immersion. The laver — a comparatively large 
wash-bowl — was the only specified vessel containing 
water for ablutions ; and as to this, it is absolutely 
stated that it was for the personal use of the priests, 
and they were to wash their hands and feet " thereat," 
{"min" " out of it" — Ex. xxx. 19; xl. 31) ; and as the 
" foot" of the laver is so emphatically mentioned, it 
must have been so arranged as to receive water from 
the laver. Connect with these statements the fact 
that the water of the laver was used for washing the 
sacrificial meats, to be eaten by the priests and attend- 
ant Levites, and w r e have a rational demonstration 
that the bowl of the laver could not have been in- 
tended for any personal ablutions, and that a bodily 
immersion of the priests in the laver was a physical 
impossibility. 

No reliable authorities understand that even in the 



TABKRNACI.E. 193 

brazen sea, placed in Solomon's temple, were prac- 
ticed any bodily immersions ; it was only a grand 
reservoir of water superseding the laver of the taber- 
nacle. This tremendous structure — the brazen sea- 
was 21 feet in height, that is, from the marble floor 
on which it stood, to the brim or top of the vessel. 
At the lowest calculation it was capable of containing 
15,000 gallons. But the form of this "sea," and the 
uses to which its waters were applied, utterly forbid 
and exclude bodily immersions. " The water was 
brought in aqueducts under ground from a fountain 
some four miles" distant, and was "made to rise up 
through the hollow pedestal into the basin; " and at 
first there were two spouts, but afterwards twelve, at 
the bottom of this enormous vessel, out of which the 
water ran or streamed for the priestly ablutions or 
baptisms. 

This molten sea signified the fountain of divine 
grace, and its intended application to sinners through 
the mediate agencies of the Holy Spirit. As the margin 
of this sea " was wrought like the brim of a cup, with 
flowers of lilies,' , it showed that we must not only be 
washed by its waters streaming upon us from some of 
its twelve outlets beneath, but that we must also 
ascend and drink from its fullness, and grow and 
flourish like the lily-flowers in their grace and loveli- 
ness. " For by one Spirit we are all baptized into 



194 TESTAMENT. 

one body, whether we be Jews or Gentiles, whether 
we be bond or free ; and have been all made to drink 
into one Spirit" (i Cor. xii. 13). 

It is worthy of remark that Josephus interchanges 
" wash " and " sprinkle " in describing the baptisms 
from this molten and emblematic sea of purification. 

Art. 87. "Testament." The death of Jesus 
Christ as the great "Testator" (Heb. ix. 16, 17), or 
" appointed victim " (see Gen. xv. 9, 10), confirmed 
the one " eternal covenant " of grace extending from 
Adam through all ages and with every dispensation ; 
(see Ex. xxiv. 6-8 ; xxix. 12, 20, 36, with Jer. xxxi. 
31 ; Matt. xxvi. 28, and Heb. viii. 8-12 ; ix. 20-22). 

The "new covenant" is so called not only to dis- 
tinguish it from the constitution of works, under which 
Adam was created, and from the Mosaic economy* 
whose ordinances Christ nailed to his cross (Col. ii. 
14, 15) ; but also and especially because, although 
announced in Eden, confirmed with Noah and Abra- 
ham, and often renewed with others, it inherently 
possessed the power of vigorous growth — perennial 
development — a continued unfolding, "new" in every 
age, until it was completed when Christ came, and 
brought fulty to light its life and immortality as 
now manifested and bearing more fruitage under the 
gospel dispensation. [See Arts. 15, 25, 69, 76.] 



TESTAMENT. 195 

God has not had two " wills " — as a dying man may 
leave concerning his property — for " he ever liveth," 
and his " will " or " testament " has been substantially 
one and the same through all generations ; and as 
such it may be traced through the entire volume of 
inspiration. [Cf. Rev. iv. 11, with 2 Pet. iii. 9.] 

The Levitical code, which is the one sometimes 
called "the first testament" or "old covenant," was 
not only harmonious with the Abrahamic, which is 
identical with the "new" and "everlasting" cove- 
nant, but was itself an auxiliary and temporary cove- 
nant, divinely instituted, and designed to typify and 
in some degree carry forward the "new" scheme of 
grace until Christ in the "fullness of time" should 
manifest himself. It may be designated as a scaffold- 
ing to the antecedently contrived and partially com- 
pleted gospel building begun long before in paradise. 
We can see as well how redemption included the 
ancients as how it does the future billions of man- 
kind. All salvation is on the "credit" of the Mes- 
siah. 

The contrast drawn from Heb. ix. 11, to x. 18, be- 
tween the first "testament" — "covenant," and the 
new " testament " — " covenant," exhibits impressively 
and mainly the inferiority of the type to the antitype, 
of a " shadow " to the substance. " For by one offer- 
ing — ' once foi' all ' — he hath perfected forever them 



196 TESTAMENT. 

that are sanctified," — even from the beginning of 
the race on down to the close of the world's his- 
tory. 

Throughout the Holy Scriptures we are taught that 
the primary condition or provision for this new cov- 
enant or constitution is the perfect righteousness of 
Jesus Christ ; "and the proximate condition is that 
living faith which prompts us to new obedience, or 
obedience under this new constitution." This new 
obedience is termed " the righteousness of faith," 
which is a different thing from " the righteousness of 
God — without the law — which is by faith of Jesus 
Christ unto all and upon all them that believe." One 
(of these) is the ground and the other the fruit of our 
saving reconciliation. "The righteousness of faith" 
is that loving service which grows out of faith, and 
disclaiming all merit, rests in affectionate confidence 
upon " the righteousness of God" for all meritorious 
purposes. The "old covenant" ostensibly required 
a perfect and meritorious obedience (Gal. iii. 10, 24) ; 
the " new " actually requires a loving and faithful 
obedience (1 Cor. iv. 2; Rev. ii. 10). 

Now, we are forced to observe that "faithful obedi- 
ence" was the peculiar and really striking character- 
istic of the saints mentioned in the Old Testament — 
those worthy ones whose history is touchingly, but 
concisely sketched in Heb. xi. ; and that " meritorious 



TESTAMENT. 197 

obedience" was seemingly demanded, not because it 
was possible, but because the moral law cannot bend, 
and it was necessary that human helplessness should 
be fully manifested, in order thus to prepare the world 
more readily to accept and glory in the long promised 
Savior. See Gal. iii. 24. 

Hence, the moral law, which is immutable, and the 
gospel of grace, which w 7 as announced in Eden, have 
in all subsequent periods reciprocally sustained each 
other ; and they will continue thus mutually guard- 
ing the spheres of truth and love, and so accom- 
plishing human salvation until time shall be no 
more. 

All believers, in all ages, are therefore under the 
free constitution of " promise " and " grace;" while 
all unbelievers remain virtually under the constitu- 
tion of works, where man was at first stationed, — and 
where he must forever be in bondage to sin and its 
consequences unless he accept the covenant of grace 
offered through our L,ord Jesus Christ. 

Since there have been only tw r o constitutions,— one 
of works and one of grace, — and since every believer 
in every age stands under the covenant of grace,— 
the second constitution, — we see that the church is 
one and the same through all generations, as the 
sameness in constitution is w 7 hat evinces identity and 
unity in any organization. 



198 TEXTS. 

Art. 88. Texts,— which identify Christ as the 
God revealed in the Old Testament : 

Gen. i. 1, " In the beginning God created the heaven 
and the earth ; " " In the beginning was the Word, 
and the Word was with God, and the Word was God. 
. . . All things were made by him, and without 
him was not anything made that hath been made," 
(Jno. i. 1-3) ; " In whom we have redemption through 
his blood ; ... by him were all things created, . . . 
and by him all things consist ; and he is the head of 
the body, the church " (Col. i. 14-18). 

Hence, it must have been Christ who as God was 
seen by Adam and Eve ; he even talked with them 
after their transgression (Gen. iii. 8-19) ; and although 
he was not then incarnated, yet every circumstance 
indicates that he assumed a human likeness. He in- 
structed Noah as to the ark for the coming flood 
(Gen. vi. 14-22) ; and he was often seen by Abraham 
(Gen. xii., xv.-xviii.). Christ himself said to the Jews 
(Jno. viii. 56-58) : " Your father Abraham rejoiced to 
see my day ; and he saw it and was glad. . . . Before 
Abraham was born I am." 

Now compare Gen. xvii. 15-22: .-..'" Then Abra- 
ham fell upon his face and laughed, and said in his 
heart, Shall a child be born unto him that is a hun 
dred years old ? " etc. 

In Gen. xviii. one of the three who are there called 



TEXTS. 199 

" men M must have been our Lord and Savior. While 
the other two went on to Lot in Sodom, and in chap. 
xix. are termed " men " or " angels, " the Lord tarried 
and told Abraham the impending doom of Sodom. 
"And he left off talking with him, and God went up 
from Abraham." 

Again, chap. xxii. 15-18, . . . "By myself have I 
sworn, saith the Lord, . . . that in blessing I will 
bless thee, . . . and in thy seed shall all the nations 
of the earth be blessed." Well therefore might Abra- 
ham laugh and rejoice exceedingly. 

Christ, veiled in the " form of a man," but not yet 
called Jesus, is often designated by the word angel or 
messenger ; and he was at least once seen by Jacob 
(Gen. xxxi. 11, 13; xxxii. 24, 28, 30) : "The angel of 
God spake unto me, ... I am the God of Bethel 
where thou anointedst the pillar." . . . "And Jacob 
was left alone ; and there wrestled a man with him 
until the breaking of the day." "And he said, Thy 
name shall be called no more Jacob, but Israel, for 
as a prince hast thou power with God and with 
men, and hast prevailed." "And Jacob called the 
name of the place Peniel ; for, said he, I have seen 
God face to face; and my life is preserved." Now 
compare Hos. xii. 3-5 : 

" By his strength he had power with God ; yea, he 
had power over the Angel, and prevailed; he wept 



200 TEXTS. 

and made supplication unto hiin ; he found him in 
Bethel, and there he spake with us ; even the Lord 
God of hosts ; the Lord is his memorial." 

Christ our Lord revealed himself, especially to 
Moses, (Ex. iii. 2-14): " And the Angel of the Lord 
appeared unto him in a flame of fire out of the midst 
of a bush ; and he looked, and behold, the bush was 
not consumed. . . . And when the Lord saw that he 
turned aside to see, God called unto him out of the 
midst of the bush and said, ... I am the God of 
thy fathers, the God of Abraham, the God of Isaac, 
and the God of Jacob." (Acts vii. 31-33). " And 
Moses hid his face ; for he was afraid to look upon 
God. And the Lord said, I have surely seen the 
affliction of my people which are in Egypt, and have 
heard their cry by reason of their taskmasters, . . . 
and I am come down to deliver them out of the hand 
of the Egyptians, and to bring them up out of that 
land unto a good land and a large, unto a land flowing 
with milk and honey. . . . Come now, therefore, and 
I will send thee unto Pharaoh, that thou mayest bring 
forth my people (Jno. i. 11, 12) the children of Israel 
out of Egypt." "And Moses said unto God, Who 
am I, that I should go unto Pharaoh?" . . . "And 
he said, certainly I will be with thee." . . . "And 
Moses said unto God, Behold, when I am come unto 
the children of Israel, and shall say unto them, The 



TEXTS. 20I 

God of your fathers hath sent me unto you ; and they 
shall say unto me, What is his name ? What shall I 
say unto them ? And God said unto Moses, I am 
that I am ; and he said, Thus shalt thou say unto 
the children of Israel, I am hath sent me unto you. 
. . . This is my name forever, and this is my me- 
morial unto all generations." 

How do we know this was Christ ? Because it is 
said Moses obeyed, " choosing rather to suffer afflic- 
tion with the people of God than to enjoy the pleasures 
of sin for a season ; esteeming the reproach of Christ 
greater riches than the treasures in Egypt," (Heb. xi. 
24-26); and because his presence with the Israelites 
is demonstrated by many other passages. 

Christ our Lord was at one time seen by the elders 
of Israel, (Ex. xxiv. 9-1 1) : " Then went up Moses 
and Aaron, Nadab and Abihu, and seventy of the 
elders of Israel ; and they saw the God of Israel ; 
and there was under his feet as it were a paved work 
of a sapphire stone, and as it were the body of 
heaven in his clearness. And upon the nobles of the 
children of Israel he laid not his hands ; also they 
saw God, — and did eat and drink." 

Now, as " no man hath seen God" the Father "at 
any time," (Jno. i. 18 and 1 Jno. iv. 12 with Ex. xxxiii. 
20), the glorious and august Being who talked to 
Moses, the elders, and patriarchs, and was seen by 



202 TEXTS. 

them, must have been he who " was in the beginning 
with God," and "was God," manifesting himself as 
the author of their and our salvation. But the whole 
nation of Israel at different times witnessed the mirac- 
ulous displays of His presence; Ex. xiv. 19-22: 

"And the Angel of God, (Gen. xlviii. 15, 16), 
which went before the camp of Israel, removed and 
went behind them ; and the pillar of cloud went from 
before their face, and stood behind them ; . . . and 
the Lord caused the sea to go back b} r a strong east 
wind, . . . and the waters were divided ; and the 
children of Israel went into the midst of the sea, 
upon the dry ground, and the waters were a wall unto 
them on their right hand and on their left." Now see 
1 Cor. x. 1-4 : 

"All our fathers were under the cloud, and all 
passed through the sea ; and were all baptized unto 
Moses in the cloud and in the sea ; and did all eat the 
same spiritual meat, and did all drink the same spir- 
itual drink ; for they dra?ik of the spiritual Rock that 
followed them, — and that Rock was Christ." 
Compare here Deut. xxxii. 1-4 : 

" My doctrine shall drop as the rain, my speech 
shall distill as the dew; because I will publish the 
name of the Lord. . . . He is the Rock, his work is 
perfect, ... a God of truth, without iniquity, just 
and right is he." 



TEXTS. 203 

But Paul continues, " Neither let us tempt Christ 
as some of them also tempted, and were destroyed of 
serpents.'' " These things happened unto them for 
ensamples, and the} 7 are written for our admonition." 

Ex. xix. 16-21. " . . . There were thunderings 
and lightnings, and a thick cloud upon the mount, 
and the voice of the trumpet exceeding loud, so 
that all the people that were in the camp trembled. 
And Moses brought forth the people to meet 
with God; and they stood at the nether part of 
the mount. And mount Sinai was altogether on a 
smoke, because the Lord descended upon it in fire, 
. . . and the whole mount quaked greatly ; " " and 
the Lord called Moses up to the top of the mount," 
and said unto him, " Go down, charge the people, lest 
they break through unto the Lord to gaze, and many 
of them perish." 

Ex. xxiii. 20-23. " I send an Angel before thee to 
keep thee in the way, and to bring thee into the 
place which I have prepared. Beware of him, . . . 
for my name is in him. But if thou shalt indeed obey 
his voice, ... I will be an enemy unto thine ene- 
mies, and . . . mine Angel shall go before thee, and 
bring thee in unto the Amorites," etc. "My presence 
shall go with thee, and I will give thee rest," (xxxiii. 

i 4 ). 

Num. xx. 16, " When we cried unto the Lord, he 



2C>4 TEXTS. 

heard our voice, and sent an ANGEt, and hath 
brought us forth out of Egypt." 

We have learned definitely the powerful name de- 
signating that Angel whose arm protected Israel, 
and whose voice caused all the people and even mount 
Sinai to tremble. It was Christ — the I am that I 
am — himself. 

Deut. iv. 33; v. 24: " Did ever people hear the 
voice of God, speaking out of the midst of the fire, as 
thou hast heard, and live?" "The Lord our God 
hath shewed us his glory and his greatness, and we 
have heard his voice out of the midst of the fire ; we 
have seen this day that God doth speak with a man, 
and he liveth." Now, this " Lord our God " must 
have been our own Savior, who said of the Father, 
" Ye have neither heard his voice at any time, nor 
seen his shape," (see Jno. v. 37-39, 46, 47). 

This same Being appeared to Joshua, (chap. v. 13, 
14): "When Joshua was by Jericho. . . , there 
stood a man over against him with his sword drawn 
in his hand ; and Joshua went unto him and said, — 
Art thou for us, or for our adversaries ? And he said, 
Nay; but as captain of the host of the Lord am I 
now come ; and Joshua fell on his face to the earth, 
and did worship." Then, as no good being except 
God can accept such " worship," this " man " could 
have been no other person than the " captain of our 



TEXTS. 205 

salvation " " by whom are all things, and who shall 
bring many sons unto glory," (Heb. ii. 10 with Matt 
iv. 10). 

The same Angel — Christ — often reproved the 
Israelites for their transgressions. He instructed 
Gideon and Manoah, (see Judges vi. n-23, and xiii.). 
He also filled the grand temple with the symbol of 
his presence and favor at its dedication by King Solo- 
mon, (2 Chron. vii. 1-3). 

He was seen likewise by the prophet Isaiah, (chap, 
vi. 1-10): " . . .1 saw also the Lord, high and lifted 
up, and his train filled the temple. Above it stood 
the seraphim, . . . and one cried unto another and 
said, Holy, holy, holy is the Lord of hosts ; the whole 
earth is full of his glory. . . . Then said I, Wo is 
me ! for I am undone ; because I am a man of un- 
clean lips, and I dwell in the midst of a people of 
unclean lips : for mine eyes have seen the King, the 
Lord of hosts. Then flew one of the seraphim unto 
me, having a live coal in his hand, which he had 
taken with the tongs from off the altar, and he laid 
it upon niy mouth and said, Lo, this hath touched thy 
lips, and thine iniquity is taken away, and thy sin 
purged. And I heard the voice of the Lord saying, 
Whom shall I send, and who will go for us? Then 
said I, Here am I; send me. And he said, Go, and 
tell this people, Hear ye indeed, but understand not ; 



206 TEXTS. 

and see ye indeed, but perceive not. Make the heart 
of this people fat, and make their ears heavy, and 
shut their eyes, — lest the}" see," etc. Connect with 
this Jno. xii. 37-41 : 

"Though he had done so many miracles before 
them, yet they believed not on him ; that the saying 
of Esaias the prophet might be fulfilled, . . . He 
hath blinded their eyes, and hardened their hearts, 
that they should not see, . . . nor understand, . . . 
and be converted. . . . These things said Esaias 
when he saw His glory and spake of him." (See also 
Acts xxviii. 25-27.) 

Isa. liii. 4-6, "Surely he hath borne our griefs and 
carried our sorrows ; . . . He was wounded for our 
transgressions, bruised for our iniquities; the chas- 
tisement of our peace was upon him ; and with his 
stripes we are healed ; . . . and the Lord hath laid 
on him the iniquity of us all;" "Who his own self 
bare our sins in his own body on the tree, that we, 
being dead to sins, should live unto righteousness; 
by whose stripes ye were healed," (1 Peter ii. 24) ; 
" Who was delivered for our offenses, and raised again 
for our justification," (Rom. v. 24). 

Isa. lxiii. 7-16, "... For he said, Surely they are 
my people, children that will not lie ; so he was their 
Savior. In all their afflictions he was afflicted, and 
the Angel of his presence saved them, and carried 



TEXTS. 207 

them all the days of old. Nevertheless, they rebelled 
and vexed his Holy Spirit. ....'." 

Thus " the prophets have searched diligently what 
time, or what manner of time, the Spirit of Christ 
which was in them did signify when it testified before- 
hand the sufferings of Christ and the glory that 
should follow," (1 Peter i. 10, 11) ; " For no prophecy 
ever came by the will of man ; but men spake from 
God, being moved by the Holy Ghost," (2 Peter i. 21). 
Hence, " the testimony of Jesus is the spirit of proph- 
ecy," as " of the L,amb that hath been slain from the 
foundation of the world," (Rev. xiii. 8; xix. 10). 

Dan. ix. 24-27, " . , . From the going forth of the 
commandment to restore and build Jerusalem [by 
Artaxerxes, B. C. 454], unto Messiah the Prince shall 
be seven weeks and threescore and two weeks ; and 
after threescore and two weeks shall Messiah be cut 
off. . . . And he shall confirm the covenant with 
many for one week ; and in the midst of the week he 
shall cause the sacrifice and the oblation to cease, and 
for the overspreading of abominations he shall make 
it desolate, even until the consummation, and that 
determined, shall be poured upon the desolator." 
Our Savior himself interpreted this last sentence in 
reference to the destruction of Jerusalem, (Matt, 
xxvi. 15). We find the fulfillment of this prophecy 
in the history of the " Jewish Wars," by Josephus. 



208 TRUTH. 

Only one other quotation, and that from the Old 
Testament, will be given here, — Mai. iii. 1-3, " . . . 
The Lord, whom ye seek, shall suddenly come to his 
temple ; and the messenger [or angel] of the cove- 
nant, in whom ye delight, behold, he cometh, saith 
the Lord of hosts. But who may abide the day of 
his coming ? and who shall stand when he appeareth ? 
for he is like a refiner's fire, and like fuller's soap : 
and he shall sit as a refiner and purifier of silver, and 
he shall purify the sons of Levi, and purge them as 
gold and silver; and they shall offer unto the Lord 
offerings in righteousness." 

With the foregoing we may compare Jno. iii. 13-16 ; 
vi. 33> 50, 51, 62; viii. 5i"5 8 ; x vii. 4> 5> 24. 

Art. 89. Truth. This term occurs in the Old 
Testament about 100 times, and 108 times in the New 
Testament. " What is truth? " with seeming flippan- 
cy Pilate inquired of the Savior ; and this question 
had been often and earnestly propounded by the 
ancient philosophers. Essential truth appears to in- 
clude goodness and purity as well as honesty, reality, 
and infallibility — thus constituting a symbol or shrine 
of Divinity himself, and being self-consistent every- 
where and through all duration. Selections from 
inspired statements involving this theme are here 
subjoined : 



TRUTH. 209 

Gen. xxiv. 27, " Blessed be the Lord God of my 
master Abraham, who hath not left destitute my mas- 
ter of his mercy and his truth." "And Jacob said, 
O God of my father, ... I am not worthy of the 
least of all thy mercies, and of all the trtdh which 
thou hast showed unto thy servant," (xxxii. 9, 10). 
Ex. xxxiv. 6, 7, "And the Lord passed by before him, 
and proclaimed, The Lord, the Lord God, merciful 
and gracious, longsuffering, and abundant in good- 
ness and truth, keeping mercy for thousands, forgiv- 
ing iniquity and transgression and sin, and that will 
by no means clear the guilty" who are unrepentant. 
2 Sam. vii. 28, "And now, O Lord God, thou art God, 
and thy words are truth, and thou hast promised this 
good thing unto thy servant." 

1 King xvii. 24, . . . "The word of the Lord in 
thy mouth is truth;" "Lead me in thy truth, and 
teach me, for thou art the God of my salvation," 
(Psa. xxv. 5). "Thou desirest truth in the inward 
parts," (li. 6) ; " God shall send forth his mercy and his 
truth," (lvii. 3) ; " Mercy and truth are met together, 
righteousness and peace have kissed each other/' 
(lxxxv. 10) ; " Thy righteousness is an everlasting 
righteousness, and thy law is the truth. — All thy com- 
mandments are truth," (cxix. 142, 151). 

Prov. xvi. 6, "By mercy and truth iniquity is 
purged ; " " Buy the truth, and sell it not; even wis- 



2IO TRUTH. 

dom, and instruction, and understanding/' (xxiii. 23). 
"He shall bring forth judgment unto truth," (Isa. 
xlii. 3) ; " I will cure them, and will reveal unto them 
the abundance of peace and truth," (Jer. xxxiii. 6) ; 
" I will worship toward thy holy temple, and praise 
thy name for thy lovingkindness and for thy truth ; 
for thou hast magnified thy word above all thy name," 
(Psa. cxxxviii. 2). 

Dan. iv. 37, "Now I Nebuchadnezzar praise and 
extol and honor the King of heaven, all whose works 
are truth, and his ways judgment; and those that 
walk in pride he is able to abase; " " But I will show 
thee that which is noted in the scripture of truth," 
(x. 21); "The law of truth was in his mouth, and 
iniquity was not found in his lips ; he walked with 
me in peace and equity, and did turn many away from 
iniquity," (Mai. ii. 6). 

Jno. i. 14, 17, "And the Word was made flesh, and 
dwelt among us, ... . full of grace and truth;" 
" The law was given by Moses, but grace and truth 
came by Jesus Christ;" "And ye shall know the 
truth, and the truth shall make you free;" "If the 
Son [or truth] shall make you free, ye shall be free 
indeed," (viii. 32, 36) ; " I am the way, and the truth, 
and the life," (xiv. 6) ; and "When he, the Spirit of 
truth, is come, he will guide you into all truth," 
(xvi. 13) ; hence the prayer of Christ for the disciples, 



TRUTH. 211 

and for all Christians, (xvii. 17), " Sanctify them 
through thy truth ; thy word is truth." 

Rom. i. 18, 19, "For the wrath of God is revealed 
from heaven against all ungodliness and unrighteous- 
ness of men who hold down the truth in unrighteous- 
ness/' etc. " Unto them that are contentious, and do 
not obey the truth, but obey unrighteousness, [God 
will render] indignation and wrath, tribulation and 
anguish, [even] upon every soul of man that doeth 
evil," (ii. 8, 9). 

2 Cor. iv. 1, 2, " Therefore, seeing we have this min- 
istry, as we have received mercy, we faint not ; but 
have renounced the hidden things of dishonesty, not 
walking in craftiness, nor handling the word of God 
deceitfully ; but by manifestation of the truth com- 
mending ourselves to every man's conscience in the 
sight of God." 

Gal. iii. 5, 14, " To whom we gave place by subjec- 
tion, no, not for one hour ; that the truth of the gos- 
pel might continue with you;" , . ."I saw that 
they walked not uprightly according to the truth of 
the gospel;" "Who hath bewitched you, that ye 
should not obey the truth, before whose eyes Jesus 
Christ hath been openly set forth crucified? " 

Eph. iv. 20, 21, " But ye have not so learned Christ, 
if so be that 3'e have heard him, and have been taught 
by him, as the truth is in Jesus ; " " For the fruit of 



212 TRUTH. 

the Spirit is in all goodness and righteousness and 
truth," (v. 9) ; " Stand therefore, having your loins 
girt about with truth, and having on the breastplate 
of righteousness," (vi. 14). 

1 Tim. ii. 1-4, " . . . This is good and acceptable 
in the sight of God our Savior, who willeth that all 
men should be saved, and come to the knowledge of 
the truth;" " That thou mayest know how men 
ought to behave themselves in the house of God, 
which is the church of the living God, the pillar and 
ground [or stay] of the truth," (iii. 15). 

Heb. x. 26, "If we sin willfully after that we have 
received the knowledge of the truth, there remaineth 
no more a sacrifice for sins, but a certain fearful ex- 
pectation of judgment, and a fierceness of fire which 
shall devour the adversaries." 

1 Pet. i. 22, " Seeing ye have purified your souls in 
obeying the truth through the Spirit unto unfeigned 
love of the brethren, love one another with a pure 
heart fervently." (Compare also 2 Pet. ii. 2; Jas. iii. 
14 and v. 19.) "And it is the Spirit that beareth wit- 
ness, because the Spirit is truth," (1 Jno. v. 6). 

Finally we here quote 2 Thes. ii. 8-14: " Then 
shall be revealed the lawless one, — whom the Lord 
Jesus shall slay with the breath of his mouth, and 
bring to naught by the manifestation of his coming ; 
even he, whose ' presence ' is according to the working 



UNITY OF THE CHURCH. 213 

of Satan with all power and signs and wonders of 
falsehood, and with all deceit of unrighteousness in 
them that are perishing ; because they received not 
the love of the truth, that the}' might be saved. And 
for this cause God sendeth them a working of error, 
that they should believe a lie ; that they all might be 
judged who believe not the truth, but had pleasure in 
unrighteousness. 

" But we are bound to give thanks to God always 
for you, brethren beloved of the Lord, for that God 
chose you from the beginning unto salvation in sanc- 
tificatiou of the Spirit and belief of the truth, — 
whereunto he called you through our gospel, to the 
obtaining of the glory of our Lord Jesus Christ." 

Art. 90. Unity of thk church. We have a 
superabundance of reasons for maintaining that 
God's church has been one and the same in every 
essential through all generations : 

1. As truth is absolutely and universally self-con- 
sistent, and as God's word is thk truth, upon 
which his church is forever founded, we see hence a 
necessity for the existence of one unbroken and 
perennial ecclesiastical organization. With reference 
to this, also, there is constantly manifested a uni- 
formity of design in both creation and providence. 
The whole economy of nature (Rom. viii. 19-23) 



214 UNITY OF THK CHURCH. 

actually anticipates the development of the church 
through all its stages even unto its final and eternally 
glorious." manifestation." 

But this institution, sometimes called the " king- 
dom of God," (Mark iv. 30-32,) was by the Savior 
compared to " a grain of mustard seed, which, when 
it is sown upon the earth, though it be less than all 
the seeds that are upon the earth, yet when it is sown, 
groweth up, and becometh greater tha.n all the herbs, 
and putteth out great branches." Consequently, this 
unity does not prevent, but rather develops, a legiti- 
mate and interesting variety in minor and necessary 
organizations. 

2. As Jesus Christ is the same yesterday, to-day, 
and forever, (Heb. xiii. 8), so the principles and de- 
sign of his moral government must be eternal and 
immutable. His ways are perfect ; they need no 
revision. He changes not (Mai. iii. 6); but he is 
" Lord of all." " Before me there was no God formed 
(Col. i. 17), neither shall there be after me; I, even I, 
am the Lord, and beside me there is no Savior ; " 
(Isa. xliii. 10-15) " Neither is there salvation in any 
other; for there is none other name under heaven 
given among men, whereby we must be saved," 
(Acts iv. 12). 

3. In the New Testament the church is often called 
the " body " of Christ, as in 1 Cor. xii. 12-27 ; Eph. v. 



UNITY OF THE CHURCH. 2X5 

23-32; Col. i. 18; and in this "one body" are posi- 
tively included all the saints historically given in the 
Old Testament. 

4. The church is sometimes designated as a " tem- 
ple"— -& "building" that is " fitly framed together"— 
with the same foundation upon which are standing 
"apostles and prophets, Jesus Christ himself being 
the chief corner stone," (Eph. ii. 12-22); and this 
structure or communit}^ had long been identified in 
" the commonwealth of Israel" But can two or more 
buildings stand together upon the same foundation? 

5. This "community" in this same "common- 
wealth" is sometimes interchangeably termed "the 
kingdom of God," or "the kingdom of heaven," con- 
taining Abraham, Isaac, Jacob, and all the ancient 
worthies: "When Jesus heard it, be marveled, and 
said to them that followed, Verily I say unto you, I 
have not found so great faith, no, not in Israel ; and I 
say unto you, that many " Gentiles " shall come from 
the east and the west, and from the north and the 
south, and shall sit down with Abraham, and Isaac, 
and Jacob, in the kingdom of God" — "the kingdom 
of heaven;" (see Matt. viii. 10-12 with L,uke xiii. 
28-30). 

This solemn declaration of Christ corresponds 
fully with many glorious announcements made 
by the ancient Jewish prophets ; (compare Gen. 



2l6 UNITY OF THE CHURCH. 

xlix. 10; Isa. xxxv.; xlii. 4, 10, 12; H. 5; lx. 9-12; 
etc.). 

6. The Israelites are designated (Rom. xi.) the 
" natural branches " of a good olive tree, and some of 
these branches having been broken off, the believing 
Gentiles, as branches of the wild olive, were grafted 
in among the remaini7ig " natural branches," and 
were growing upon the same nourishment and from 
the same "root" with the Jewish Christians. It is 
furthermore stated, that thus it was revealed unto His 
holy apostles and prophets by the Spirit, that the Gen- 
tiles should be fellow-heirs, and of the same body, and 
partakers of his promise in Christ by the gospel," 
(Eph. iii. 6). Accordingly, even James in his epistle 
(chap. i. 1) addresses the church tcniversal as " the 
twelve tribes which are scattered abroad." 

7. Since the Scriptures represent the church as 
only " one body " — " building " — " house " — " tem- 
ple," — " one fold" with " one shepherd," (Jno. x. with 
Isa. lvi. 6-8, etc.), — they likewise supplement fhese 
figures by reference to the one Bridk — the Lamb's 
wife, (Rev. xix. 7 ; xxi. 9), — and thus we are shown 
the " one family " (Eph. iii. 14-19), a part of which is 
on earth and a part in heaven glorifying the same 
Father through the redemption purchased by our 
Eord Jesus Christ. 

8. The parable of the " vineyard " furnishes another 



VALUE OF THE OLD TESTAMENT. 21 7 

positive demonstration that the church continued the 
same, and unbroken, out of the patriarchal and Jew- 
ish ages, and administrations, into the new or " Chris- 
tian " dispensation. (Read Matt. xxi. 33-45, and Luke 
xx. 9-19, with Psa. lxxx. 8-16; Cant. viii. 11, 12; Isa. 
v. 1-7; and Jer. ii. 21, 22). "Therefore say I unto 
you, The kingdom of God shall be taken from you 
and given to a nation bringing forth the fruits there- 
of; " "And the chief priests and the scribes the same 
hour sought to lay hands on him ; and they feared 
the people ; for they perceived that he had spoken this 
parable against them," and they maliciously proceeded 
as fast as possible to fulfill its exact statements. We 
cannot well avoid seeing that " the kingdom of God " 
here must be identical with the church ; hence, it 
must be one and the same in all the specified dispen- 
sations. 

Art. 91. Vx\lue of the Old Testament. "It 
is written" said the Savior, (Matt. iv. 4, 7, 10), "Man 
shall not live by bread alone, but by every word that 
proceedeth out of the mouth of God," (Deut. viii. 3). 

With a like significance, " written" occurs 18 times 
in Romans. The Old Testament is indeed our prin- 
cipal or only means of understanding many things 
given in the New. In it alone do we find an intelli- 
gent account of our origin, and a rational solution of 



2l8 VALUE OF THE OLD TESTAMENT. 

numerous other deep and complicated problems. 
The worth of even its historical records cannot be 
adequately estimated by human calculation. 

The prophecies which it contains are and have 
been a strong guarantee along the galleries of time 
that the human race has always been under Divine 
superintendence. It is pervaded, we know, by multi- 
form types and symbols ; but " the types and s^^mbols 
of Scripture have as distinct laws as have other forms 
of language ; " and the New Testament gospel to-day- 
is most deeply felt and richly understood among 
those who come to it by way of Genesis, through 
the interpreting lights of types and symbols. Low 
views of Christ's atoning work are the natural results 
of " faultily studying the Gospels" without a previous 
examination of the deep, blood-stained foundations " 
in the writings of Moses and the prophets. Hence, 
the Old Testament has been and will be a principal 
means of guiding to Christ "the wandering Jew" — 
the "lost tribes" of Israel. Bearing upon the great 
worth of the Old Testament, the following passages 
have been selected : 

Isa. viii. 20, "To the law and to the testimony; if 
they speak not according to this word, it is because 
there is no light in them ; " " Seek ye out of the book 
of the Lord, and read ; no one of these shall fail, none 
shall want her mate; for my mouth it hath com- 



VALUE OF THE OLD TESTAMENT. 219 

manded them and his spirit it hath gathered them," 
(xxxiv. 16) ; " The grass withereth, the flower fadeth, 
but the word of our God shall stand forever," (xl. 8) ; 
" He hath made my mouth like a sharp sword, . . . 
and made me a polished shaft," (xlix. 2). 

Jer. xxiii. 28, 29, " . . . What is, the chaff to the 
wheat? saith the Lord. Is not my word like as a 
fire? . . . and like a hammer that breaketh the rock 
in pieces?" "Thus shall ye ever}' one say to his 
neighbor, and every one to his brother, What hath 
the Lord answered ? and What hath the Lord spoken ? 
. . . For ye have perverted the words of the living 
God, of the Lord of hosts our God," (35, 36). 

Hos. vi. 5-7, " Therefore have I hewed them by the 
prophets ; I have slain them by the words of m}' 
mouth ; . . . For I desired mercy and not sacrifice ; 
and the knowledge of God more than burnt offerings. 
But they like men have transgressed the covenant," 
etc. Here " God rebukes his people for putting out- 
ward rites in the place of inward holiness." So our 
Savior applies this quotation, (Matt. ix. 13; xii. 7). 

Matt. v. 18, " For verily I say unto you, Till heaven 
and earth pass, one jot or one tittle shall in no wise 
pass from the law till all be fulfilled; " "Why do ye 
also transgress the commandment of God by your 
tradition?" (Matt. xvi. 1-3). 

Mark vii. 7-9, 13, "In vain do they worship me, 



220 VALUE OF THE OLD TESTAMENT. 

teaching for doctrines the commandments of men. 
For laying aside the commandment of God (Isa. i. 
9-15), ye hold the tradition of men, as the washing of 
pots and cups," etc. " Heaven and earth shall pass 
away, but my words shall not pass away," (xiii. 31) ; 
and the Old Testament is a part of Christ's words as 
it was expressly inspired by his Spirit. 

Luke xxiv. 27, 32, 44-47, "And beginning at Moses 
and all the prophets, he expounded unto them in all 
the Scripture the things concerning himself; " "And 
he said unto them, These are the words which I spake 
unto you, while I was yet with you, that all things 
must be fulfilled which were written in the law of 
Moses, and in the prophets, and in the Psalms con- 
cerning me. Then opened he their understanding, 
that they might understand the Scriptures, and said 
unto them, Thus it is written, and thus it behooved 
Christ to suffer, and to rise from the dead the third 
day ; and that repentance and remission of sins should 
be preached in his name among all nations, beginning 
at Jerusalem." 

Jno. v. 37-39, 46, 47, . . . "Search the Scriptures: 
for in them ye think ye have eternal life ; and they are 
they which testify of me ;" " For had ye believed Mo- 
ses, ye would have believed me ; for he wrote of me." 
(Deut.xviii. 15-19.) " But if ye believe not his writings, 
how shall ye believe my words? " (SeeRev. i. 16.) 



VALUE OF THE OLD TESTAMENT. 221 

Actsxvii. 2-12, u . . . These were more noble than 
those in Thessalonica, in that they received the word 
with all readiness of mind, and searched the Scrip- 
tures daily whether those things were so : therefore 
many of them believed." (Compare xviii. 28; xx. 27, 
and xxvi. 22, 23.) Eph. vi. 17, "And take the helmet 
of salvation, and the sword of the Spirit, which is the 
word of God ; " " Let the word of Christ dwell in you 
richly in all wisdom," (Col. iii. 16). 

2 Tim. iii. 15-17, . . . "From a child thou hast 
known the Holy Scriptures, which are able to make 
thee wise unto salvation through faith which is in 
Christ Jesus. All Scripture is given by inspiration 
of God, and is profitable for doctrine, for reproof, for 
correction, for instruction in righteousness ; that the 
man of God may be perfect, thoroughly furnished 
unto all good works." " For the word of God is liv- 
ing and powerful, and sharper than any two-edged 
sword, and piercing even to the dividing of soul and 
spirit, of both joints and marrow, and quick to dis- 
cern the thoughts and intents of the heart," (Heb. 
iv. 12). 

2 Pet. i. 19-21, "And we have the word of prophecy 

made more sure ; whereunto ye do well that ye take 

heed, as unto a lamp shining in a dark place, until 

the day dawn, and the day-star arise in your hearts. 

... For no prophecy ever came by the will of man ; 



222 VERSIONS. 

but men spake from God, being moved by the Holy 
Ghost' ' It is a glorious truth that many ages before 
Peter was inspired David had said, " Thy word is a 
lamp unto my feet, and a light unto my pathway/' 
(Psa. cxix. 105). 

Art. 92. Versions. In all the best and purest 
versions of Scripture, even back to times apostolic, 
the word baptizo has been translated by words mean- 
ing to wash, cleanse, sprinkle. But we note that, 
among the ancient classics, this disputed term was 
never applied to any religious ceremony. All scholars 
and lexicons worthy of consideration also make a dif- 
ference between New Testament Greek and that of 
the ancient classics. In our Savior's time, however, 
Syro-Chaldaic was the vernacular of Palestine. 

Among the native Greeks there were six principal 
dialects, besides many sub-dialectic and idiomatic 
varieties. Hellenistic Greek was formed and under- 
stood mainly by Syrians and Hebrews, while it was 
despised by the Grecian natives. Nevertheless, the 
native dialectic differences justify the fact and argue 
the point that the Hellenistic dialect of the foreigners 
had and should have its own independent peculiari- 
ties. Among these peculiarities was the use of the 
word baptisma or baptismos. Hence, we cannot con- 
sistently force the Greek classics to decide the mean- 



VERSIONS. 223 

ing of "baptism," as the word was never used by any of 
them ; and, though they may sustain us, we need not 
here resort to them with the verb-form of this word 
in dialects which the apostles did not employ nor claim 
to understand. 

We observe that "wash/' though traced through 
all the ancient versions, never means " immerse ;" 
and " for 1500 years after the Christian era not a 
single version made from the original Scriptures sup- 
ports a case of immersion. But every version sup- 
ported affusion, and with overwhelming force.'' In- 
deed, " affusion is so plainly taught in the Bible," 
that the fact could not be obliterated by all the pains 
and honest prejudices of the King James translators. 
These " adopted the prevailing opinion of that age, 
[161 1], that immersion was the common practice of 
the apostolic church and of the primitive Christians. 
They did not practice it, because they did not deem 
the mode of administering the rite as binding, or of 
any great importance. But this erroneous opinion, 
honestly entertained, had its effect upon the transla- 
tion. For where the original would admit of two 
renderings, they uniformly gave that which seemed 
to favor immersion." 

Dr. Alex. Campbell says that they " on no occasion 
favored the innovation of sprinkling by any render- 
ing or note marginal in that translation." Dr. T. J. 



224 VERSIONS. 

Conant, the greatest Baptist scholar of the age, speaks 
in a similar manner. Yet these translators have by 
some immersionists been " openly charged with sub- 
jecting their consciences to the dictation of an earthly 
despot, by acquiescing and uniting with him in the 
conspiracy to cover up and mask the subject of baptism 
from the view of the unlearned." Likewise, the 
" lexicography of past centuries, as well as all the 
English versions, were made by those who were 
wholly under immersion influence ; " yet their works 
have been strangely decried as " pedobaptist " lexi- 
cons, versions, and "concessions ! " 

The attempts made by Mr. Campbell and others to 
establish immersion by ancient versions have resulted 
in conclusive evidences to the contrary. The manner 
in which they have presented the subject has also 
been exceedingly disingenuous. " Nothing so weak 
and yet so presumptuous, nothing so seemingly fair," 
and yet so fallacious, " and so easily detected," has 
found a place in the history of modern theological 
controversy. 

Of the 36 versions, " ancient and foreign," which 
Dr. A. C. tries to represent, we see by his own show- 
ing that 7 use a word meaning "to cross;" and 6 
have " cleanse," or " wash " and " bathe ; " 8 have the 
word baptizo transferred ; 5 use amad, Arabic for 
"sprinkle," "pour," "wash;" 1 has the Latin tingo, 



WASH. 225 

"stain," " sprinkle," etc.; 4 contain words almost 
entirely dissimilar; and 5 represent the German, 
Danish, etc., whose readers are in the constant habit 
of administering baptism by affusion. (See Newton's 
" True Baptist," Vol. I., pp. 70-80.) 

Art. 93. "Wash" — in Scripture, is generally 
equivalent to "cleanse," and is very frequently ex- 
pressed by " sprinkling " and " pouring." It has the 
strongest import when used figuratively, as in Isa. i. 
16; Jer. ii. 22; iv. 14; 1 Cor. vi. 11 ; Eph. v. 26; Tit. 
iii. 5, etc. 

The "washings " (baptisms) in Heb. ix. 10, are the 
"pourings" and "sprinklings" mentioned in the 
Mosaic ritual, (as in Ex. xxix. 4 ; xxx. 30; Num. viii. 
6, 7; xix. 7, 18-21; Lev. viii. 6, 30). The Septuagint 
of Lev. vi. 28, is klusei kudati, " he shall wash with 
water." 

The custom which we see denoted by "wash" and 
"washing" in Mark vii. 3, 4, 8, etc., is expressed 
variously in the Greek by nipso?i, baptisontai, baptis- 
mous, etc. In Luke xi. 38-41, we read interchangea- 
bly " washed," " make clean," " cleanse," and " clean," 
while in the Greek here we have ebaptisthe, katha- 
rizete, and kathara, and in Matt. xv. 1-20, we have the 
subject presented in a very similar manner. So we 
again see that in a scriptural sense " to wash " or "to 

15 



226 WASH. 

baptize" means to cleanse, as does " sprinkle," Heb. 
ix. 21, 22, and throughout the Bible generally. 

In 2 Kings iii. n, we see again the manner in which 
this "washing" as a custom was usually performed: 
"And one of the king of Israel's servants answered 
and said, Here is Elisha the son of Shaphat which 
poured water on the hands of Elijah." 

Dr. Ditzler has shown, both philologically and his- 
torically, that the primary meaning of neither bapto 
nor baptizo is dip or immerse. By scores of words 
belonging to this class, and also from an ample variety 
of languages, he seems certainly to have established 
the proposition that no word meaning "wash" or 
" cleanse " ever primarily meant " immerse ; " and 
that the general, if not indeed the universal, rule is, 
they first mean " stain " or " sprinkle," then " pour ; " 
from this comes "wash," and finally " immerse." 

The word "wash," in its different forms, occurs in 
Scripture about 125 times, and about 40 of these are 
in reference to Jewish cleanliness as required by the 
laws of Moses, and a majority of the instances given 
specify garments — some with the instructions con- 
cerning leprosy; others enjoin the priests to wash 
their hands and feet before entering upon services in 
their regular tabernacle ministrations. 

The remaining cases are the ceremonial "wash- 
ings" — the "various baptisms," (Heb. ix. 10), which, 



WATER. 227 

we cannot too emphatically repeat, were the Levitical 
"sprinklings," "pourings," and " anointings," along 
with which were offered both those gifts and sacrifices 
that Paul says " could not make the worshiper perfect 
as pertaining to his coyiscienceT 

Art. 94. "Water" is mentioned in the Bible 
about 500 times. In a large majority of the cases it has 

a literal meaning. But, in numerous instances still,, 
applied ceremonially or written symbolically, it rep- 
resents the life-giving power of God's eternal truth, 
and has therefore deep and grand spiritual signifi- 
cances. [Compare Ex. xvii. 6, and Num. xx. 11, with 
1 Cor. x. 4.] 

The waters of the molten sea (1 Kings vii.) sym- 
bolized the fountain of Divine truth, as well as grace ; 
and the twelve oxen, standing for the tribes of Israel, 
represented also the apostles of the Lamb, and from 
them the entire gospel ministry, (1 Cor. ix. 9). 

Let us now select some of the passages in which 
water represents the blessings of Divine truth and its 
fruitfulness : 

Psa. xxxvi. 8, 9, . . . "And thou shalt make them 
drink of the river of thy pleasures ; for with thee is 
the fountain of life ; " "There is a river the streams 
whereof shall make glad the city of God, the holy 
place of the tabernacles of the Most High," (xlvi. 4). 



228 WATER. 

Isa. xxvii. 2-6, calling his church a vineyard, the 
Lord says, . . . "I will water it every moment, . . . 
I will keep it night and day ; . . . Israel shall blos- 
som and bud, and fill the face of the world with 
fruit ; " (Cf. Rom. xi. 12). " Ho, every one that thirst- 
eth, come ye to the waters, and he that hath no 
money ; come ye, buy and eat ; yea, come, buy wine 
and milk without money and without price." " For 
as the rain cometh down, and the snow from heaven, 
and returneth not thither, but watereth the earth, and 
maketh it bring forth and bud, that it may give seed 
to the sower, and bread to the eater ; so shall my 
word be that goeth forth out of my mouth ; it shall 
not return unto me void ; but it shall accomplish that 
which I please, and it shall prosper in the thing 
wtiefetO I sent." (See Deut. xxxii. 2 ; Matt. xxiv. 35.) 
Jer. ii. 13, "For my people have committed two 
ev [\ S} — they have forsaken me, the fountain of living 
waters, and hewed them out cisterns, broken cisterns, 
that can hold no water;" " They have forsaken the 
Lord, the fountain of living waters," (xvii. 13); but 
he hath redeemed them ; " therefore they shall come 
and sing in the height of Zion, and shall flow together 
to the goodness of the Lord, for wheat, and for wine, 
and for oil, and for the young of the flock and of the 
herd; and their soul shall be as a watered garden, 
and they shall not sorrow any more at all," (xxxi. 12). 



WATER. 229 

Ezek. xvi. 4, 9, . - . " Then washed I thee with 
water ; yea, I thoroughly washed away thy blood from 
thee, and I anointed thee with oil." (See 1 Jno. v. 8.) 
"And I will make them and the places round about 
my hill a blessing; and I will cause the shower to 
come down in his season ; there shall be showers of 
blessings." (Cf. Psa. cxxxiii. 3.) 

Ezek. xlvii. 1-12, " Afterward he brought me again 
unto the door of the house ; and behold, waters issued 
out from under the threshold of the house eastward ; 
. . . and behold, there ran out waters on the right 
side; and when the man that had the line in his hand 
w 7 ent forth eastward, he measured a thousand cubits, 
and he brought me through the w r aters; and the 
w T aters were to the ankles. Again he measured a 
thousand [cubits], and brought me through the 
waters ; the waters were to the knees ; again he 
measured a thousand, and brought me through ; the 
waters were to the loins. Afterward he measured a 
thousand, and it was a river that I could not pass 
over; for the waters were risen, waters to swim in, a 
river that could not be passed over. ..." 

"This noble symbol of a living stream of water 
issuing out from under the threshold of the temple, 
continually growing w 7 ider and deeper as it advances, 
represents the presence and blessing of God, espec- 
ially the life-giving power " of the Divine Spirit in 



230 WATER. 

his truth, "and through it the constant increase of 
his kingdom of grace from age to age." " The 
stream comes forth from the temple, because that is 
God's dwelling-place" — whence the gospel is to be 
sent outward until the "earth shall be full of the 
knowledge of the Lord, as the waters cover the sea," 
(Isa. xi. 9 ; xxxv. 7). 

Joel iii. 18, " . . . The mountains shall drop down 
new wine, and the hills shall flow with milk, and all 
the rivers of Judah shall flow with waters, and a 
fountain shall come forth of the house of the Lord, 
and shall water the valley of Shittim." 

Zech. xiv. 8, "And it shall be in that day, that liv- 
ing waters shall go out from Jerusalem ; " and " there 
shall be a fountain opened to the house of David and 
to the inhabitants of Jerusalem for sin and for un- 
cleanness," (xiii. 1). "Therefore with joy shall ye 
draw water out of the wells of salvation," (Isa. xii. 3). 

As in the foregoing quotations we have seen that 
water signifies Divine grace and truth — which came 
by Jesus Christ, (Jno. i. 17,) — is it not legitimate for us 
to feel the gathered momentum in this grand symbol 
when the Savior announced, " Except a man be born 
of water' and of the Spirit, he cannot enter into the 
kingdom of God? " (Jno. iii. 5). 

Likewise we read again, (Jno. iv. 10-14), "Jesus 
answered and said unto her, If thou knewest the gift 



WATER. 231 

of God, and who it is that saith to thee, Give me to 
drink — thou wouldst have asked of him, and he would 
have given thee living water;" and as " Without a 
parable spake he not unto them," (Mark iv. 34), we 
hear the same symbol repeated often : " Whosoever 
drinketh of the water that I shall give him, shall 
never thirst ; but the water that I shall give him shall 
be in him a well of water springing up into everlast- 
ing life." Surely the word in neither of these pas- 
sages can have a merely literal meaning. 

Jno. vii. 37-39 : " If any man thirst, let him come 
unto me, and drink. He that believeth on me, as the 
Scripture hath said, (Prov. x. 11), " from within him " 
shall flow rivers of living water. But this spake he 
of the Spirit, which they that believe on him should 
receive." Here we must heed the inspired explana- 
tion, that "water" in such passages emphatically 
signifies "the Spirit of truth," {Jno. xvi. 13). 

Eph. v. 25, 26, . . . " Christ also loved the church, 
and gave himself for it, that he might sanctify and 
cleanse it by the washing of water with the word" — 
11 in THK word." " Sanctify them through thy truth ; 
thy word is truth," (Jno. xvii. 17); "Already ye are 
clean because of the word which I have spoken unto 
3'ou," (xv. 3, 26). 

The Scriptural suggestion, that "water" in such 
passages must be understood as meaning " truth," or 



232 WATER. 

"the Spirit of grace and truth," should be conscien- 
tiously embraced with pleasure b} 7 everybody in Chris- 
tendom. (See 1 Cor. iii. 6-8). — Rev. vii. 17, " The 
Lamb which is in the midst of the throne shall feed 
them, and shall lead them unto living fountains of 
water;" "the waters of life;" (see also xxi. 6 and 
xxii. 1, 17). "And he shewed me a pure river of 
water of life, clear as crystal, proceeding out of the 
throne of God and of the lamb ; " " and on either 
side of the river was the tree of life," etc. 

Among the statements made only by the Apostle 
John, we here notice that in chap. xix. 34, and the one 
in 1 Jno. v. 6 : " But one of the soldiers with a spear 
pierced his side, and forthwith came there out blood 
and water;" u This is he that came by water and 
blood, even Jesus Christ ; not only with the water, 
but with the water and with the blood," etc. 

Then, the water and the blood, which flowed from 
the pierced side of our Savior, officially sealed and 
antityped the baptisms and the sacrifices of the Jew- 
ish ritual. The} 7 also emblematized the life-giving 
power of the Divine Sacrifice, and the grace signified 
in the Christian ordinance of baptism, with our being 
"sealed" by the Holy Spirit, thus at the trans- 
, mission-line fully identifying his kingdom as one 
and the same in the old and in the new dispen- 
sation. 



WORDS RELATING TO BAPTISM. 233 

Art. 95. " Word of God." — as contained in the 
Bible, — is not a spirit ; but it has a spiritual meaning 
and importance. It is a marvelous — an irrational — 
interpretation to use Jno. vi. 63 as teaching that 
the New Testament is spirit — instead of the Spirit's 
sword, (Eph. vi. 17) — and then almost to ignore the 
Old Testament, which was dictated by the same 
Divine Author. " Man shall not live by bread alone, 
but by every word that proceedeth out of the mouth 
of God," (Matt. iv. 4; Deut. viii. 3). 4 ' It is the Spirit 
that quickeneth ; the flesh profiteth nothing ; the 
words that I have spoken unto you are spirit and are 
life ; " He means that " eating his flesh " and " drink- 
ing his blood" (verse 56) were expressions not to be 
understood in a literal sense ; but it was their spirit- 
ual import which would profit the hearers. Compare 
2 Cor. iii. 2-6, " . . . Ye are our epistle, . • . writ- 
ten not with ink, but with the Spirit of the living 
God, . . . w 7 ho also made us sufficient as ministers of 
a new covenant, not of the letter, but of the spirit ; 
for the letter killeth, but the spirit giveth life." 

Art. 96. Words relating to Baptism ; Selec- 
tions of those most important, in the discussion of 
this subject, are here subjoined : 

I. Of the Hebrew 7 , the words with which w 7 e here 
have most to do, are, 



234 WORDS RELATING TO BAPTISM. 

i. Rachais — " wash "—and this is rendered in the 
Skptuagint by lotto and plund ; and whenever these 
are modal, it is always " sprinkle," or " pour," or 
both ; as rhaino, cited, nipto. 

" No lexicon ever defined r achats by immerse, dip, or 
plunge, or any word equivalent to one of these. Like 
baptizo, it means to cleanse or purify without any 
reference to the manner in which this action is per- 
formed." Among the scores of passages in which it is 
found, two or three are here specified : 

Gen. xviii. 4, " Let a little water, I pray you, be 
fetched, and wash your feet, and rest yourselves under 
the tree ; " "And he washed his face, and went out, 
and refrained himself, and said, Set on bread," (xliii. 
31); "And all the elders of that city next unto the 
slain man shall wash their hands over the heifer that is 
beheaded in the valley," (Deut. xxi. 6). 

2. Kabas — wash ; " No lexicon ever rendered this 
word by dip or immerse " : Gen. xlix. n, " . . . He 
washed his garments in wine, and his clothes in the 
blood of grapes ; " Jer. iv. 14, . . . " Wash thy heart 
from wickedness, that thou mayest be saved." 

3. Shataph " Gesenius defines by a ' pouring rain ; ' 
Furst, by a ' rain-gust.' ' It is used even in 1 Kings 
xxii. 38, "And one washed the chariot in the pool of 
Samaria ; " Ezek. xvi. 9, " Then washed I thee with 
water; yea, I thorough^ washed awa} r thy blood 



WORDS RELATING TO BAPTISM. 235 

from thee, and I anointed thee with oil." In this 
verse shataph is interchanged with rachats. It also is 
found in man}' other places. 

4. Tabhal or tabal — is frequently rendered to " dip ; " 
but it is never used in Scripture to express ceremonial 
washing of the person. However, it primarily means 
to sprinkle. It and kabas are used several times by 
the learned Jew Maimonides, (A. D. 1135 — 1204). 

5. Taher is translated by the Greek katharizo, — to 
cleanse, — which is interchanged with baptizo by both 
sacred and secular penmen. There are more than 20 
places in the Old Testament where taher is used in a 
baptismal sense. This word and its cognates are 
used — but not exclusively — to denote all the ceremo- 
nial cleansings of the law, as in Lev. xiii. 6, 34 ; Num. 
viii. 6, 7, 15, 21 : xix. 12, 19; see also Psa. li. 2; Jer. 
xxxiii. 8 ; etc. 

The general tenor of these passages ma}' be seen 
from the last two indicated: "Wash me thoroughly 
from mine iniquity, and cleanse me from my 
sin ; " "I will cleanse them from all their iniquity," 
etc. 

6. Qadesh also implies baptism. It is used over 
100 times, and is interchanged with taher. Qadesh or 
quodash equals the Greek hagiadzo, " sanctify," as Ex. 
xxviii. 41 ; xl. 13; 1 Sam. xvi. 5 ; etc.: "And [thou] 
shalt anoint them, and consecrate them, and sanctify 



236 WORDS RELATING TO BAPTISM. 

them, that they may minister unto me in the priest's 
office." — Kadosh or qadosh equals hagios, holy. 

7. Zaraq is used about 30 times to express 4< sprink- 
ling," as Ex. xxiv. 8, "And Moses took the blood and 
spri?ik/cd it upon the people, " (see Heb. ix. 19-21); 
Ezek. xxxvi. 25, '* Then will I sprinkle clean water 
upon you, and ye shall be clean from all your filthi- 
ness," etc. 

8. Nazah, meaning "sprinkle," occurs about 25 
times, and is interchanged with zaraq: Num. viii. 7, 
" Sprinkle water of purifying upon them ; " Isa. Hi. 
15, " So shall he sprinkle many nations." Nazareth — 
from nazah — means " sanctWed." 

9. Maskaeh or mashiach — (whence Messiah) — oc- 
curs about 120 times in the Hebrew Scriptures, and 
is translated by " anoint," and its cognates; as, Ex. 
xxx. 30, "And thou shalt anoint Aaron and his sons, 
and consecrate them, that they may minister unto 
me in the priest's office;" Lev. viii. 12, "And he 
poured of the anointing oil upon Aaron's head, and 
anointed him, to sanctify him ; " "And the priest that 
is a?iointed shall take of the bullock's blood, and bring 
it to the tabernacle of the congregation ; and the 
priest shall dip his finger in the blood, and sprinkle 
of the blood seven times before the Lord, before the 
veil of the sanctuary," (Lev. iv. 5, 6). 

II. Of Greek words, we mention pipto, fall; loud, 



WORDS RELATING TO BAPTISM. 237 

wash, bathe ; uipto, wash, especially the hands and 
feet ; c/ieo, ekcheo, pour, pour out ; rhaino, rhantizo, 
sprinkle ; brecho, moisten, bedew, and especially to 
rain, (as Matt. v. 45); and proschud, to pour upon, 
(Heb. xi. 28). 

2. We may properly here insert some of the words 
which, in the New Testament, have a meaning never 
intended by the Greek classics : 

Dikaiosune, righteousness, or justification ; dikaiod, 
I justify ; pneuma, spirit ; erga, works ; pistis, faith ; 
pisteuo, I believe, trust ; ktisis, creation ; ekklesia, 
church ; eklektoi, the elect ; /lagioi, saints ; kletoi, the 
called ; euaggelion, the gospel, or glad tidings ; etc. 

3. There are five words which are translated from 
the Greek into Latin by mergo and its compounds ; 
they are, buthizo, dnno, katadiind, kataphero, and kata- 
pontizo. 

¥>y the Greeks, as we have seen, baptizo was often 
used in direct contrast with the idea of submergence. 
Bapto and baptizo are sometimes compounded with 
prepostions. In Ezek. xxiii. 15 for " dyed attire " the 
Hebrew has tebidim, from tabal, and the Greek of the 
Septungint has parabapta. 

III. Of the Latin, as before stated, the earliest 
versions have baptizo transferred as in English ; none 
use immergo. Even Tertullian employs such terms 
as /avo, ab/uo, tingo and aspcrgo, for baptizo. 



238 WORKS. 

The Latin Testament of Theod. Beza (A. B. 1642) 
does not contain the word immergo, but uses baptizo, 
lavo, or abluo ; similar!}^ does the French Testament,, 
with many others, published b}^ the American Bible 
Society. 

Art. 97. Works. In addition to our salvation by 
grace through faith in Christ, a reward is promised 
to every believer just in accordance with his labors 
in the Master's vineyard. Hence, in reference to the- 
" last day," we find numerous statements that every 
man shall be "judged" or rewarded according to the 
deeds done in the body. "As thou hast been faithful 
in a few things I will make thee ruler over many." 

Our imperfections are such, however, that often we 
are like Joshua standing clothed in his filthy gar- 
ments before the face of an angel, (Zech. iii. 2-5).. 
But for his own sake God "rebukes" our adversary^ 
and robes us with divinely imparted righteousness,, 
while we still are merely as "firebrands plucked out 
of the burning," (Amos iv. 11); "The fire shall try 
every man's work of what sort it is " [not how much].. 
" If any man's work abide, ... he shall receive a 
reward; if any man's work shall be burned, he shall 
suffer loss ; but he himself shall be saved, }^et so as by 
fire," (1 Cor. iii. 13-15). These statements are strictly 
in reference to the believer in Jesus Christ.. 



WORKS. 239 

" When he hath tried me, I shall come forth as 
gold," (Job xxiii. 10); "And I will bring the third 
part of them through the fire, and will refine them 
as silver is refined, and will try them as gold is tried; 
they shall call on my name, and I will hear them ; I 
will say, It is m}^ people ; and they shall say, " The 
Lord is my God," (Zech. xiii. 9). 

Even in the present life, our works are tried to an 
indefinite extent; it is an eternal axiom, however, 
that a good tree will bring forth good fruit, if quali- 
fied by the necessary time and proper environments. 
" Beloved, think it not strange concerning the fiery 
trial w^hich is to try you, as though some strange 
thing happened unto you ; but rejoice inasmuch as ye 
are made partakers of Christ's sufferings ; that, when 
his glory shall be revealed, ye may be glad also with 
exceeding joy. . . . For the time is come for judg- 
ment to begin at the house of God ; and if it begin 
first at us, what shall be the end of them that obey 
not the gospel of God? And if the righteous is 
scarcely saved, where shall the ungodly and sinner 
appear?" (1 Peter iv. 12-18). 

" Behold, the righteous shall be recompensed in the 
earth " — chastised for his sins ; " how much more 
the wicked and the sinner," (Prov. xi. 31). " If they 
do these things in the green tree, what shall be done 
in the dry ? " (Luke xxiii. 31.) 



240 YOKE. 

Art. 98. Xpuo, (c/irio, " I anoint " — Xpiaco, chriso, 
" I will anoint") — is the word from which we have our 
Savior's appellation Christos — Christ — The Anoint- 
ed, which is his official designation. From the same 
Greek verb we derive "christen" emphatically mean- 
ing to ''baptize.' 1 But christen must express the 
same mode as anoint ; and as to this, no mode except 
dropping upon by pouring or sprinkling has ever been 
imagined or expressed, or is even in the least degree 
reasonable. Therefore, as christening is baptizing, 
this act must be by pouring or sprinkling, else we 
find here nothing reliable in a true etymology. In 
1 Jno. ii. 27, we find chrisma for " anointing ; " and 
the verb occurs eight times in the New Testament. 
Hence, combining " anoint," " pour," and " sprinkle " 
with " wash," used synonymously, we have affusion 
supported as baptism \>y more than 500 expressions 
in the Holy Scriptures. [See "Anoint."] 

Art. 99. "Yoke." The yoke of Christ — in bap- 
tism by pouring or sprinkling — all must acknowledge 
to be " easy," and its burden " light," (Matt. xi. 30) ; 
" What doth the Lord require of thee," we can ask, 
" but to do justly, and to love mercy, and to walk 
humbly with thy God ? " (Mic. vi. 8) ; " For this is the 
love of God, that we keep his commandments ; and 
his commandments are not grievous." (1 Jno. v. 3). 



ZION. 241 

Art. 100. Zion. This is indeed a sacred name 
with God's people everywhere, because ever since the 
time of David it has been a usual and hallowed des- 
ignation for the Church. 

Psa. ii. 1-8, " The kings of the earth set themselves, 
and the rulers take counsel together against the Lord 
and against his Anointed. . . . Yet have I set — He- 
brew, nasak, " anointed " — my King upon my holy 
hill of Zion." See Actsiv. 25-27. "Against thy holy 
child Jesus, whom thou hast anointed, both Herod and 
Pontius Pilate . . . and the people were gathered to- 
gether." Nevertheless, (Psa. xlv. 6, 7), " Thy throne, 
O God, is forever and ever ; a scepter of righteousness 
is the scepter of thy kingdom. Thou hast loved right- 
eousness and hated iniquity ; therefore, God, thy God, 
hath anointed thee with the oil of gladness above thy 
fellows." This language, we are told, (Heb. i. 8, 9), 
was addressed to the Son by the Father. Again he 
says, "Ask of me, and I shall give thee the heathen 
for thine inheritance, and the uttermost parts of the 
earth for thy possession." But his throne remains in 
" Zion." Micah iv. 6, 7, says, " The Lord shall reign 
over them in Mount Zion from henceforth even for- 
ever ; " Psa. cxlvi. 10, " The Lord shall reign forever, 
even thy God, O Zion, unto all generations." Com- 
pare Psa. lxxxix. 4, with Luke i. 32, 33, " Thy seed 
will I establish forever, and build up th}' throne to all 



242 ZION. 

generations;" "And the Lord God shall give unto 
him the throne of his father David; and he shall 
reign over the house of David forever, and of his 
kingdom there shall be no end." But from Isaiah ii- 
3-6, and scores of other passages, we learn that the 
" house of Jacob " must include that of David, and is 
the same with " Zion ; " the two expressions have an 
identical meaning ; and the word " Jerusalem " is 
sometimes substituted for "Zion." "And many peo- 
ple shall go and say, Come ye, and let us go up to the 
mountain of the Lord, to the house of the God of 
Jacob ; and he will teach us of his ways, and we shall 
walk in his paths ; for out of Zion shall go forth the 
law, and the word of the Lord from Jerusalem." 

Hence, Zion is called "the perfection of beauty" 
and " the joy of the whole earth," (Psa. xlviii. 2; 1. 2). 
But how is she this " joy " and this " beauty? " Thus : 
As Christ is the light and glory of the world, and as 
his throne is located eternally in Zion, which all know 
to be the church of the Old Testament, — as " Zion 
cannot be removed, but abideth forever," (Psa. cxxv. 
1), and the Lord shall reign over her " unto all genera- 
tions," — then she is fully demonstrated to be the same 
as the church of the New Testament, which is now by 
her missions and institutions causing " the wilderness 
and the solitary place to be glad, and the desert to re- 
joice and blossom as the rose." See Isa, xxxx. 10. 



ZION. 243 

" The ransomed of the Lord shall return, and come 
to Zion with songs, and with everlasting joy upon 
their heads ; they shall obtain joy and gladness, and 
sorrow and sighing shall flee away." This prophecy 
likewise identifies Zion with the church of the New 
Testament, as it foretells the as yet unattained full- 
ness of her triumphs and glory ; and it shows how 
beautifully the Zion of the Old Testament will flour- 
ish, in the blessed future, as the church of the re- 
deemed, — the Christian Church, — when ransomed 
sinners shall return and come to her with songs, and 
join her with everlasting shoutings. 

Then must Zion's foundation be sure, and " they thai 
trust in the Lord shall be as mount Zion, which cannot 
be removed, but abideth forever." " Therefore thus 
saith the Lord God, Behold, I lay in Zion for a foun- 
dation a stone, a tried stone, a precious corner stone, 
a sure foundation" (Isa. xxviii. 16); Peter applies this 
record to Jesus Christ, — " Unto whom coming, a liv- 
ing stone, rejected indeed of men, but with God elect, 
precious, ye also, as living stones, are built up a spir- 
itual house, to be a holy priesthood, to offer up spirit- 
ual sacrifices acceptable to God through Jesus Christ," 
etc., (1 Pet. ii. 4-6). Consequently, " The Lord loveth 
the gates of Zion more than all the dwellings of 
Jacob. Glorious things are spoken of thee, O city of 
God ! " (Psa. lxxxii. 2, 3). 



244 ZION. 

In Isaiah, from a number of paragraphs under the 
name " Zion " we have the church presented to us in 
her entire history, including her final triumph over 
all her enemies ; and her eternal perpetuity is abso- 
lutely essential to the fulfillment of the promises 
which these paragraphs contain. 

Isa. lix. 20, 21, "And the Redeemer shall come to 
Zion, and unto them that turn from transgression in 
Jacob, saith the Lord ; as for me, this is my covenant 
with them, saith the Lord : My Spirit that is upon 
thee, and my words which I have put in thy mouth, 
shall not depart out of thy mouth y nor out of the mouth 
of thy seed, nor out of the mouth of thy seed's seed, 
saith the Lord, from henceforth and forever ; " "Arise, 
shine ; for thy light is come, and the glory of the 
Lord is risen upon thee. . . . And the Gentiles shall 
come to thy light, and kings to the brightness of thy 
rising. . . . The sons also of them that afflicted thee 
shall come bending unto thee; and all they that de- 
spised thee shall bow themselves down at the soles of 
thy feet, and they shall call thee, The city of the 
Lord, The Zion of the Holy One of Israel ; " 
(see all of chap. lx.). " But Zion said, The Lord hath 
forsaken me, and my Lord hath forgotten me. Can a 
woman forget her sucking child, that she should not 
have compassion on the son of her womb? Yea, 
they may forget, yet will I not forget thee. Behold, 



ZION. 245 

I have graven thee upon the palms of my hands ; thy 
walls are continually before me ; " " and all flesh shall 
know that I the Lord am thy Savior and thy Re- 
deemer, the Mighty One of Jacob," (Isa. xlix. 14-16, 
26). Hence Asaph says that God's " name is great in 
Israel ; in Salem also is his tabernacle, and his dzvell- 
ing-place i?i Zion" (Psa. lxxvi. 1, 2). Various pas- 
sages, though local primarily, yet indicate Zion's per- 
petuity. In Jer. iii. 12-20, Jehovah says: " . . . Only 
acknowledge thine iniquity, that thou hast trans- 
gressed against the Lord thy God, . . . and I will 
bring you to Zion, and I will give you pastors accord- 
ing to my heart, which shall feed you with knowledge 
and understanding. ..." ;< Is not the Lord in 
Zion ? Is not her King in her? " (viii. 19.) 

Jer. 1. 4, 5, " The}' shall go and seek the Lord their 
God ; they shall ask the way to Zion with their faces 
thitherward, saying, Come, and let us join ourselves 
to the Lord in a perpetual covenant that shall not be 
forgotten." (Compare Jer. xxxi. 33, 34 with Heb. viii. 
8-12.) "The precious sons of Zion, comparable to 
fine gold, how are the}' esteemed as earthen pitchers, 
the work of the hands of the potter ! " (Lam. iv. 2.) 

Micah iv. 2, 3 : "And many nations shall come 
and say, Come and let us go up to the mountain of 
the Lord, and to the house of the God of Jacob ; and 
he will teach us of his wa3 T s, and we will walk in his 



246 ZION. 

paths ; for the law shall go forth of Zion, and the 
word of the Lord from Jerusalem. And he shall 
judge among many people, and rebuke strong nations 
afar off; and they shall beat their swords into plow- 
shares, and their spears into pruning-hooks ; nation 
shall not lift up a sword against nation, neither shall 
they learn war any more." This passage and the 
parallel one in Isa. ii. 2-5 positively and by name 
foretell the extension of Zion's sway over the whole 
earth, — a glorious future for the church ! 

Zephaniah (iii. 14-17) says : " Sing, O daughter of 
Zion ! . . . The Lord hath taken away thy judg- 
ments — he hath cast out thine enemy ; the King of 
Israel — even the Lord — is in the midst of thee ; thou 
shalt not see evil any more. In that day it shall be 
said to Jerusalem, Fear thou not ; and to Zion, let not 
th}^ hands be slack. The Lord thy God is in the 
midst of thee, a mighty one who will save ; he will 
rejoice over thee with joy 4 , he will rest in his love, he 
will joy over thee with singing." 

Joel says, (ii. 23, 32), " Be glad then, ye children of 
Zion, and rejoice in the Lord your God;" " for in 
Mount Zion, and in Jerusalem shall be deliverance ; " 
" The Lord also shall roar out of Zion, and utter his 
voice from Jerusalem ; and the heavens and the earth 
shall shake ; but the Lord will be the hope of his 
people, and the strength of the children of Israel ; 



ZION. 247 

so shall ye know that I am the Lord your God, dwell- 
ing in Zion my holy mountain," (iii. 16, 17). 

Zechariah says, (ix. 9), " Rejoice greatly, O daughter 
of Zion ; shout, O daughter of Jerusalem ; behold, 
thy King cometh unto thee; he is just, and having 
salvation ; lowly, and riding upon an ass, even upon a 
colt the foal of an ass." (Compare Matt. xxi. 5, etc.). 

Heb. xii. 22-24: "But ye are come unto Mount 
Zion, and unto the city of the living God, the heav- 
enly Jerusalem, and to innumerable hosts of angels, to 
the general assembly and church of the first-born, w T ho 
are enrolled in heaven, and to God the Judge of all, 
and to the spirits of just men made perfect, and to 
Jesus the Mediator of a new covenant, and to the 
blood of sprinkling that speaketh better things than 
that of Abel." See Rev. xiv. 1-3 : 

"And I saw 7 , and behold the Lamb standing on the 
Mount Zion, and with him a hundred and fort} r and 
four thousand, having his name, and the name of 
his Father, written in their foreheads." . . . These 
were in addition to the "great multitude, which no 
man could number, of all nations, and kindreds, and 
people, and tongues," (vii. 9, 10), standing " before 
the throne, and before the Lamb, clothed with white 
robes, and palms in their hands." 

Isa. xxiv. 23: "Then the moon shall be con- 
founded, and the sun ashamed, when the Lord of 



248 ZION. 

hosts shall reign in Mount Zion, and in Jerusa- 
lem, and before his ancients gloriously;" "And the 
city had no need of the sun, neither of the moon, to 
shine in it ; for the glory of God did lighten it, and 
the Lamb is the light thereof," (Rev. xxi. 23). 

We can now in some degree appreciate the coinci- 
dence between the lofty style of the prophet's address 
to Zion (Isa. lii. 1), and the beautiful vision of the 
Lamb's wife given in Rev. xxi. 2-4 : "Awake, awake ; 
put on thy strength, O Zion ; put on thy beautiful 
garments, O Jerusalem, the holy city; for henceforth 
there shall no more come into thee the uncircumcised 
and the unclean ; " "And I saw the holy city Jerusa- 
lem coming down new out of heaven from God" — 
with no change of identity or personality, but only — 
" made ready as a bride adorned for her husband." 
Then, we should say: "For Zion's sake will I not 
hold my peace, and for Jerusalem's sake I will not 
rest, until the righteousness thereof go forth as bright- 
ness, and the salvation thereof as a lamp that burn- 
etii ; and the Gentiles shall see thy righteousness, and 
all kings thy glory," (Isa. lxii. 1, 2). Therefore, also, 
we see " How beautiful upon the mountains are the 
feet of him that bringeth good tidings, that publish- 
eth peace ; that bringeth good tidings of good, that 
publisheth salvation ; that saith unto Zion, Thy God 
reigneth ! " (Isa. lii. 7.) 



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